ARMAGEDDON: 



OR ' 



%\t (Skijpfo of Romanism anb iHoim%; 



EXISTENCE OF THE UNITED STATES 



FORETOLD IN THE BIBLE, 



ITS FUTURE GREATNESS; INVASION BY ALLIED EUROPE; ANNIHILATION 

OF MONARCHY; EXPANSION INTO THE MILLENNIAL REPUBLIC. 

AND ITS DOMINION OVER THE WHOLE WORLD. 






REVISED EDITION. 



BY S. V: BALDWIN, A. M, 

PRESIDENT OF SOULE FEMALE COLLEGE. 



CINCINNATI: 

APPLEGATE & COMPANY. 




NASHVILLE: METHODIST PUBLISHING HOUSE, 
STEVENSON & OWEN, 



Price $2.00. 







Entered according to Act of Congress, in the year 1854, 

BY S. D. BALDWIN, 

in the Clerk's Office of the District Court of the United States, for Ohio. 



DEDICATED 



e |mnfts at §ibU gtmjornarj, 



FOES OF MONARCHY AND ROMANISM. 



/ ill? 



CONTENTS. 



PAGE. 

Introduction 13 



PART FIRST. 

PROPHETIC HISTORY OF THE WHOLE WORLD. 






CHAPTER I. 
The First Spiritual and Political Prophecy 17 

Section I. Declaration of "War 18 

" II. Mode of the World's Reduction — First Curse 24 

" III. The Principles of God's Government 26 

" IV. The Last Contest 28 

CHAPTER II. 

Second General Prophecy 29 

Section I. Course of Empire 31 

" II. Millennial Empire 32 

" III. The Second Curse 33 

CHAPTER III. 
Panorama of Christianity and of the World 35 

Section I. Hebrew System Typical of Christianity and the World 35 

" II. Philosophy of the Hebrew System 53 

" III. Collateral Types , 62 

5 



CONTENTS. 



CHAPTER IV. 



PAGE. 

Israel Restored Identical with the United States 64 

Section I. Absurdity of the Common Theory 65 

" II. The Common Theory Unscriptural 72 

" III. The United States is Israel Restored 78 

" IV. Parallel Prophecies of Israel 91 



CHAPTER V. 
Ezekiel's Symbolic Prophecies of America 92 

Section I. Israel Restored — America 93 

" II. The great Battle and Destruction of Monarchy by Israel, 

or Gog and his Allies — Invasion of the United States " 95 

Paragraph I. Thirty-eighth Chapter 95 

II. Thirty-ninth Chapter 103 

CHAPTER VI. 

Nebuchadnezzar's Panoramic Vision of the Six Kingdoms of the 

World 108 

Section I. Head of the Image — Babylon 113 

u II. The Medo-Persian Empire — Arms and Breast of Silver... 113 

" III. The Macedonian Empire— Belly and Thighs of Brass 115 

" IV. The Fourth Kingdom— Rome 119 

Paragraph I. First Period — Rome as a Unit 120 

" II. Second Period — Church and State Union and the Fall of 

Rome, or its Broken State, Iron and Clay 122 

Clause, I. Church and State Union 122 

" II. Fall of Rome, or its Broken State 125 

Paragraph III. Third Period — Reorganization of the Fourth Empire.. 127 

Section V. The Fifth Kingdom, or United States of America 133 

u VI. Sixth Kingdom — Reign of Messiah 167 

CHAPTER VII. 

Daniel's First Panoramic Vision of the Six Kingdoms of the 

World 169 

Section I. The Lion — Empire of Babylon 171 

" II. The Bear— Medo-Persia 172 



CONTENTS. 



PAGE. 

Section III. The Leopard — Macedonian Empire 173 

" IV. Fourth Beast — Roman Empire 175 

Paragraph I. First Period — Beast — Unity of Rome 175 

" II. Second Period — Ten Horns and Little Horn, or Church 

and State Union, and the Broken State or Fall of Rome.. 177 

Clause I. The Ten Horns 178 

" IL The Little Horn 180 

Paragraph III. Third Period of Rome — Reorganization 199 

Section V. Fifth Kingdom, or the Ancient of Days, or United States of 

America 200 

* VI. The Sixth Empire, or Messiah's Kingdom 212 

CHAPTER VIII. 

Second Vision of Daniel.— Five Kingdoms 215 

Section I. The Persian Empire — Ram 215 

" II. Four-horned Goat — The Macedonian Empire 216 

" III. Little— The Roman Empire 217 

* IV. Israel 221 

" V. Doom of Monarchy 223 

CHAPTER IX. 

Daniel's Third Vision op the World 224 

Section I. The Persian Empire 225 

" II. The Grecian Empire 225 

" III. Roman Empire 226 

Paragraph I. Ships of Chittim, or Rome 227 

" II. Arms, or the Roman Military Power 228 

" III. The Willful King— Rome and Russia 231 

Section IV. Michael — United States „ 243 

" V. The Final Kingdom of Messiah 248 

" VI. The Sealing of the Vision and the Discovery 249 

u VII. Length of the " Indignation" 252 

Paragraph I. Three and a half Times 252 

* II. The 1290 and 1335 days 254 

" III. Application of these Times 256 

Section VIII. Epitome of Daniel's Prophecies, and their Mutual Coin- 
cidence 258 



8 CONTENTS, 



CHAPTER X. 



The Spiritual World in the Apocalypse ••...., ,... 260 

Section I. Seat of Spiritual Prophecy. 261 

" II. The Prophecies 265 



CHAPTER XI. 
Political Prophecies of Revelation 266 

Section I. The Seat of Political Prophecy 267 

" II. The Book of Seals— First Panorama of the World 272 

Paragraph I. The First Seal, or Church and State Union 273 

" II. Second Seal, or Western Church 278 

" III. Third Seal — Mohammedanism in the South 280 

" IV. Fourth Seal — Deism and France 283 

" V. Fifth Seal — Destruction of Churches and oppressions... 287 

" VI. Sixth Seal — Destruction of Monarchy 289 

" VII. Seventh Seal 292 

CHAPTER XII. 
The Little Book of Interpretation 293 

Section I. Holy City and the Gentiles — Church and State Union ... 294 

" II. The Two Witnesses— Christianity Depressed 297 

" III. The Woman with Twelve Stars, and her Man child, or the 

Christian Church and the United States 305 

" IV. Roman and British Monarchy, or the Seven-headed Beast... 320 
" V. The Beast from the Sea, or the Universal Imperial Church... 328 
" VI. The Two-horned Beast> or Great Britain 336 

CHAPTER XIII. 

The Seven Trumpets — Second Great Panorama 348 

Section I, First Trumpet — Goths, Germans, Vandals — Invasion of 

Europe I 349 

" II. Second Trumpet — Invasion of Atilla and the Huns 351 

" III. Third Trumpet — Invasion of Genseric 353 

" IV. Fourth Trumpet— Fall of the Western Empire 354 

u V. Fifth Trumpet — First Woe, or Saracenic Invasion 356 



CONTENTS. 9 



VAGK 

Se«tio5 VI. Sixth Trumpet, and Second Woe — Turkish Invasion 359 

VII. Seventh Trumpet — Rise of the United States, and Fall of 

Monarchy 363 

Paragraph I. First Panorama of the Seventh Trumpet 365 

Clause I. First View — United States 365 

" II. Second View— The Church and State Free 367 

" III. Third View— Fall of the Western or Latin Church 368 

" IV. Fourth View— Threat against Great Britain 363 

" V. Fifth View — Overthrow of Europe by America 369 

* VI, Sixth View— Overthrow of Britain 370 

"VII. Seventh View— The Millennium 372 

Paragraph II. Second Panorama 374 

Clause I. First View — United States 374 

" II. Second View — Babylon and the Beast, or the State and 

Church, and Russia and Europe 384 

H III. Third View — The Man with Many Crowns, on a White 

Horse, or the United States of America 392 

" IV. Fourth View— Third Woe 396 

" V. Fifth View— Chaining of the Dragon 399 

" VI. Sixth View— The Millennial Democracy 402 

"VII. Seventh View — The Spiritual Judgment-day 405 



CHAPTER XIV. 
The New Heaven and Earth — The Victory 407 



10 CONTENTS. 



PART SECOND. 

THE DISCOVERY — COMPLETED JANUARY, 1852. 

PAGE. 

The Discovery 413 



CHAPTER I. 

INTERPRETATION OF THE SEVENTY WEEKS 421 

Section I. The Decree of Restoration — Crucifixion — Fall of Judea... 423 

Paragraph I. The Decree of Cyrus 423 

" II. Decree of Artaxerxes Longimanus 425 

" III. Year of the Crucifixion 426 

" IV. Year of Judea's Fall 430 

Section II. Beginning of the Seventy Weeks 434 

" III. Hebrew Divisions of Time 439 

Paragraph I. Hebrew Weeks 439 

" II. Spiritual and Civil Time 440 

" III. Length of the Sacred and Secular Years 440 

Section IV. Abbreviated Time and Full Time 445 

" V. Application of Principles 448 

Paragraphl. Seventy Weeks equal to Five Hundred and Sixty-four 

Years 449 

* II. Seventy Weeks equal to Six Hundred and Three Years... 453 
" III. Seventy Weeks equal to Four Hundred and Eighty-three 

Years 457 

u IV. Seventy Weeks equal to Five Hundred and Twenty-two 

Years 459 

Section V. Four Hundred and Eighty and Four Hundred and Thirty 

Years 460 

Paragraphl. Four Hundred and Thirty Years 4(50 

" II. Four Hundred and Eighty Years 461 



CONTENTS. 11 



CHAPTER II. 



PAGE. 

Days, Tears, Months, and Times 462 

Section I. Twelve Hundred and Sixty Days 462 

Paragraph I. Twelve Hundred and Sixty Days — Spiritual Lengths... 463 
" II. Secular Length of the Twelve Hundred and Sixty Days.. 464 

Section II. Twelve Hundred and Ninety Days — Seventeen Hundred 

and Eight Years 464 

" III. Thirteen Hundred and Thirty-five Days 466 

" IV. Forty-two Months 467 

" V. Three and a half times— 1243, 1451, 1708, 1810 469 

Paragraph I. Spiritual Length of the Times 470 

" II. Secular Length of the Three and a Half Times 471 

Section VI. Twenty-three Hundred Evening Mornings 472 

Paragraph I. The Epochs of their Beginning and Ending 472 

" II. The Exposition 475 

Section VII. Fall and Rise of the Western Empire — One third of a 

Day and One third of a Night 476 

H VIII. Five Months — Duration of the Saracenic Invasions... 477 

" IX. Day— Hour— Month— Year 477 

" X. Synopsis of Days, Months, and Times 478 

Conclusion 480 



INTRODUCTION 



PRINCIPLES. 

" Hold iny right hand, Almighty." 
" I here 
Invoke thy aid to my adventurous theme, 
That with no middle flight intends to soar 
Above the Aonian mount, while it pursues 
Things unattempted yet in prose or rhyme. 
* * * * What in me is dark,. 
Illumine ; what is low, raise and support ; 
That to the hight of this great argument 
I may assert eternal providence, 
And justify the ways of God to man." 

"We lay down the following as our principles of interpreting 
symbolic prophecy. 

First Perfect coincidence of events with prophecy, is infal- 
lible proof of the fulfillment of prophecy. It was in accord- 
ance with this principle, that Jesus proved himself to be the 
Messiah. 

Second. The definition of prophetic symbols is to be found 
in scripture, or to be determined by fulfillment. Where a 
symbol has more than one scriptural sense, which is rarely 
the case, its intended meaning must be determined either by 
its context or by fulfillment, or by both. 

Third. All interpretations must coincide with the literal 
and evangelical doctrines of the bible. 

Fourth. All the symbolic days, months, and times, are in- 
terpretable on the same principles as are the seventy weeks, 
and have a double, or twice doubled interpretation and ful- 
fillment. 

13 



14 INTRODUCTION. 



Fifth. All sj^mbolic prophecy of great events is given in 
twice doubled forms, or is interpreted by symbols, or literally. 

Sixth. The people of God are symbolized, always, in a dual 
character, coinciding with the spiritual and civil departments 
of government, growing out of the spiritual and social nature 
of man and the dual nature of the great law of love to God 
and love to man. 

Seventh. The globe and mankind are to be freed from the 
curse, and the globe is not to be annihilated, but renewed 
with all the splendors in the gift of Deity, and be the taber- 
nacle of God, the Holy of Holies forever and ever. 

For our work, we ask the calm and charitable attention of 
the reader. We present it as a theory, a true theory, of the 
dealings of God with the nations of the world j but we would 
by no means compel any one to adopt our conclusions against 
his will ; we would rather let the demonstrations be examined, 
and persuade by invincible and logical argument. Our deduc- 
tions are not the result of fugitive thoughts, but of unceasing 
attention, by day and by night, without intermission, for more 
than twenty years. Our labors have been of the severest and 
most painful and patient character, in making the discovery 
of the principles of interpreting the seventy weeks : to ascer- 
tain them, we have made not less than fifty thousand numerical 
experiments. In addition to this, it may not be improper to 
remark, that daily, and more than daity, through a space of 
sixteen years, have we sought God for wisdom to understand 
the mystery which he said should be unsealed. Through the 
pity of some, the derision of others, the rebukes of many, 
and with the good wishes of but few, we have steadily pur- 
sued our course in quiet to the goal of our wishes ; and we 
now return gratitude to God for our success. We commit 
the work we have written to the direction of Him who hears 
the prayer of the humble, and doubt not but that it will do 
some good to our country, the church, and world 



INTRODUCTION. 15 



The style of our composition is not labored, though we have 
been long in preparing our book ; our time has been devoted 
mainly to systematizing and harmonizing the prophets. In 
doing this we have re-written the substance of the work very 
many times over. We have tried to make every sentence 
plain; but still it will require time and patience on the reader's 
part to go through with it. It will be observed that our in- 
terpretations of the future coincide with the positions assumed 
by Hon. John Bell, on non-intervention ; and the coincidence 
is the more singular, because our positions were taken in a 
course of lectures delivered some eight days sooner than the 
speech. This coincidence attracted the attention of many 
persons, and resulted in a written request, on their part, that 
our views should be published in a book form. That we both 
should entertain the same views, from positions differing so 
widely, is very remarkable, and is entitled to grave consid- 
eration. 

Should we be found somewhat in error in some smaller 
points relating to the future, it is no more than would be 
naturally anticipated ; but we feel assured that we are not, and 
can not be, mistaken about the conflict of our country with 
Europe in the battle of the great day. So far as the past is 
concerned, we feel assured that we are presenting to the pub- 
lic some of the most extraordinary proofs of the inspiration of 
the scriptures that have ever been in print. Being sustained, 
triumphantly, by the facts of the past, and judging the future 
by principles deduced from certain knowledge, we feel that 
our judgment, in most cases, will be found coincident with 
plain common sense views of things. That ill fed and 
wounded vanity may instigate the hostility to our work of 
small envy and jealousy, of pride of sect and self-inflated 
opinion, is what we expect to a small extent, and we rather 
court than shun such prejudiced enmity. 



16 INTRODUCTION. 



We have not combated the theories of other expositors to a 
great extent, because it was foreign to good manners, in some 
eases, to do so, and useless in others. In every instance 
where we differ from others, we do so because they do not 
strictly conform to past facts, and by consequence must err, 
proportionally, with reference to the future. In some cases, 
very exalted human authorities will be consulted against us; 
but we appeal, for support, to inspiration and to history, and 
refuse to yield to any sanctified human opinion that is not 
punctiliously in accordance with known truth. We claim to 
have discovered, that all old interpretations of one great era 
are either erroneous in whole or in part. Unknown to fame 
or to the famous, we appeal to common sense people, to read 
and decide our correctness, for on account of such we have 
written ; we crave not the attention of chiefs and princes, but 
seek an humble place of consideration among the great Chris- 
tian democratic people throughout the world. Misfortune is 
the fate of discoverers and inventors generally, and we expect 
no exception will be made in our favor ; yet, from a better 
sphere than this, we hope in triumph to descend at the ap- 
pearing of the victory of God, and advent of that kingdom 
for which from infancy, each Christian child is daily taught 
to pray. If, then, some humble place be ours among the glo- 
rified, we shall be more than recompensed for all our years 
of bitter toil. 



PART POST. 

PROPHETIC HISTORY OF THE WHOLE WORLD. 



CHAPTER I. 



THE EIRST SPIRITUAL AND POLITICAL PROPHECY. 

(This prophecy is found in the third chapter of Genesis.) 

At the fall of the world, or rebellion of mankind 
against God, he determined upon their reduction to alle- 
giance, and immediately declared war against his foes. 
From the nature of things, this war was of a double 
character, or spiritual and political. Man originally 
possessed, and still possesses, a spiritual nature, which 
makes him a religious creature, and also a social nature, 
which constitutes him a political being. From these 
two constitutional qualities has resulted the universality 
of some kind of religion and civil government. In a 
state of perfection, these two principles would have ulti- 
mated in true religion and true civil government. At 
the fall of man, the rejection of the true God as monarch 
in both of these departments, led to the wildest disorder 
and universal misery. It is also a truth, established by 
universal experience, that all civil governments among 
mankind have conformed in principle and practice to 
the genius of the prevailing religion of the people; 
2 17 



18 THE FIRST PROPHECY. 



religion has controlled the politics of the world in all 
ages. If the religion has been mild, so has been the 
civil government ; if it has been bloody and despotic, 
so has been the civil government; if it has been liberal 
and enlightened, so has been the civil policy. This has 
resulted from a law of nature, by which inferior things 
are controlled by superior ; and as the spiritual nature 
of man exercises supreme power over his conduct in 
his individual capacity, so does it in his aggregated 
state. To subdue man, it was therefore necessary to 
subjugate his spiritual nature first ; to regenerate him 
as a religious race, and then his political regeneration 
would follow inevitably. 

A physical victory might have resulted in a moment 
from the weight of Omnipotence, but a moral victory 
could not thus speedily be obtained, from the eternal, and 
immutable, and self existent principles of moral agency. 
To the principles here stated, the great declaration of 
war hy Jehovah is strictly conformed. 



SECTION I. 
Declaration of War. 



" I will put enmity between thee and the woman ; and between thy 
seed and her seed ; he * shall bruise thy head, and thou shalt 
bruise his heel." 

This declaration is a generic history of the whole con- 
test for dominion of the world, from the fall to the final 
victory of God. The serpent and the woman, though 
real persons, are nevertheless, in this passage, used as 

* Clark's Conim. 



DECLARATION OF WAR. 19 



nietaphorlc terms. Were this not so, the whole passage 
would be ridiculous. Six parties are embraced in the 
text. First, the serpent and the woman are placed anti- 
thetic to each other ; second, the seed of the serpent, 
and seed of the woman, are also counterparts of each 
other ; third, nE and the serpent's head are also placed 
in antagonism to each other. 

Between each of these antithetic pairs, direct hostility 
was to rage, and it is evident that the serpent, his head, 
and his seed, are all confederate ; and that the woman, 
her seed, and he, the Messiah, are also confederates. It 
is evident, also, that the head of the serpent controlled 
the powers represented by the serpent and his seed, and 
that he, who stood opposed to the serpent's head, held 
also a similar supreme control over the powers repre- 
sented by the woman and her seed. It will be granted, 
without any argument on our part, that the head of the 
serpent represented the great enemy of God, and seducer 
of man, called, in the New Testament, the Prince of the 
power of the air, and the Devil, and Satan. It will also 
be granted, that he who was antithetic to Satan, was the 
second person of the Trinity, also called Immanuel, or 
Messiah. The serpent represents the false religion intro- 
duced by the Devil, and his seed represents the false sys- 
tem of civil government growing out of it. The woman 
represents the true religion introduced by Jehovah, and 
her seed represents the time system of civil government 
growing out of it. Our reasons for these positions are 
many, but chiefly the following : 

First. — The terms, " serpent and his seed," and " wo- 
man and her seed," can not be understood literally. 
For this would make the serpent to be a generator of 



20 DECLARATION OF WAR. 



snakes, and bring Eve into a war with the serpent per- 
sonally, and then her children and snakes would have a 
perpetual war, till Messiah should crush the head of 
the Father of Snakes. Such a view of the text would 
be the quintessence of absurdity. Again, the literal 
serpent who seduced Eve died long ago, but the text 
represents the serpent of which God spoke as existing 
at the final victory of Messiah. 

Second. — As the head of the serpent was symbolic of 
something besides the symbolic serpent, this serpent 
differs from the Devil literally, and yet is called such 
from its paternal name, it being the creation of the real 
seducer of man. Now, as false religion is the first 
great scheme of the Devil, the serpent being next to its 
head is properly represented by it. And as the " seed" 
of the serpent is something different from the serpent 
itself, it must represent the civil polity generated from a 
false religion. No two things in the whole history of 
the world can be found to coincide with the serpent and 
his seed, but false religion, and false civil polity. Again, 
as the woman and her seed are antithetic counterparts 
of the serpent and his seed, they must coincide with the 
true church of God, and the true system of government 
arising from it. The utter impossibility of any other 
things being found to coincide with the woman and her 
seed, than those here stated, in consistency with the 
whole text, inevitably fastens the symbolic meaning of 
the text to them. 

Third. — That the woman and her seed, and the ser- 
pent and his seed, severally represent the two depart- 
ments of false and true government, is further evident 
from the consideration of the nature of all moral govern- 



DECLARATION OF WAR. 21 



ment. That man possesses a dual nature, a spiritual 
and a social, is a fact of which all are conscious. A 
sense of Deity exists naturally in all minds, and this be- 
comes the basis of all religion. This sense does not 
necessarily imply a knowledge of the true God, but it 
leads all men to feel that themselves, and the world, are 
controlled by a superior power or powers. In enlightened 
countries it leads to the worship and acknowledgment 
of Jehovah, and in barbarous countries it is the source 
of endless superstition, a general belief in ghosts, witches, 
and inferior spirits, which men believe control them 
and their interests. The dual law of love supreme to 
God, and equal love of neighbors, called the great law 
of God, is conformed to these constitutional principles of 
all moral agents. This is the constitutional law of the 
universe, and the Decalogue based upon it is but the con- 
stitutional law of a single province of God's empire, as 
is our world. The great universal empire of God is 
therefore of a dual nature, and had not man sinned, 
this dual government would have prevailed in perfection 
in this world. In re-establishing the fallen empire of God 
on earth, these two departments would of course receive 
attention, and their existence, prophetically, would be 
recognized, and an elementary existence would necessa- 
rily be seen. The kingdom of Satan would also conform 
to the great dual nature of man, and antagonism to 
God's dual law, and would be manifested therefore in 
the dual form of Church and State, or spiritual and social 
government. 

Fourth. — The Scriptures, from the beginning to the 
end, recognize the duality of God's kingdom, in its ele- 
mentary stages, and prophetically in its triumphs ; and 



22 DECLARATION OF WAR. 



also the duality of Satan's kingdom in the world. We 
will first trace those which coincide with the woman and 
her seed. These are seen in the persons of Shem and 
Japhet, one of whom was to give spiritual law, and the 
other to sway the political scepter of the world, under 
Christ. Next w r e see it in Sarah and Isaac ; next in 
Moses and Aaron ; next in the typical church of the 
Hebrews, and the civil government arising from it ; next 
in Jachin and Boaz, the two typical pillars of Solomon's 
temple. 

The prophets we find speaking of " the Lord's house, 
and the mountain of the Lord's house;" " Judah and 
Jerusalem ;" " Judah and Ephraim ;" Judah and Is- 
rael ;" " Ariel," or " the double city, or two lions of 
God ;" " the mountain and stone cut out of the moun- 
tain ;" the Ancient of Days and his chariot throne ; 
" the saints and people of the saints ;" " the two olive 
branches ;" " two candlesticks," or " two anointed ones," 
Joshua and Zerobabel ; and the white horse and his rider 
receiving a crown ; the temple and the altar ; the holy 
city, or double city ; the two witnesses, the two candle- 
sticks, the two olive trees ; the woman with twelve stars, 
and the sun and moon which clothed her, and her man 
child ; " salvation and strength ;" " the Idngdom of our 
God, and power of his Christ ;" " the Lamb and his 
company ;" the company on the sea of glass ; the man 
with a sickle on a white cloud ; the man with many dia- 
dems on the white horse ; the seven candlesticks and 
seven stars ; the Lamb with seven horns and seven eyes ; 
the four beasts and twenty-four wings ; the twenty-four 
elders and twenty-four seats ; the seven lamps and the 
sea of glass ; and finally, the throne, covered with a 



DECLARATION OF WAR. 23 



rainbow, and him that sat upon the throne. Many other 
instances besides these might be quoted, but these suffice 
to show the fact we speak of. Next, the serpent and his 
seed have their coincidence in Ham and Canaan, Ilagar 
and Ishmael, or the bondwoman and her son ; the iron 
and clay of the great monarchy image ; the ten horns 
and little horn of the fourth beast of Daniel ; the willful 
king and the strange god ; the seven-headed dragon and 
seven-headed beast ; the great whore upon many waters ; 
the Harlot Babylon upon the seven-headed beast from the 
pit ; the beast from the pit and the old serpent ; the false 
prophet and the image of the beast with the wounded head. 

This double form of empire is seen wherever we look 
into political prophecy in the Bible, and this universal- 
ity of its reference to church and state, shows that the 
woman and her seed and the serpent and his seed were 
antithetic symbols of religion and civil polity. As the 
serpent and his seed are antipodes of the woman and 
her seed, so Ham and Canaan are antipodes of Shem 
and Japhet ; and the iron and clay are antipodes of the 
stone cut out of the mountain and the mountain itself; 
and the ten horns and little horn of the beast are antipodes 
of the Ancient of Days and his throne, or the saints and 
people of the saints ; Hagar and Ishmael are antipodes 
of Sarah and Isaac ; the dragon and beast with a wounded 
head are antipodes of the woman and her twelve stars ; 
the spiritual and civil Gentiles are antipodes of the Holy 
City ; and the beast and harlot are antipodes of the two 
witnesses. 

Fifth. — A perpetual enmity has existed between true 
and false religion and between true and false civil gov- 
ernment from the fall of man ; and no such enmity has 



24 MODE OF WARFARE. 



existed between any double correlated parties besides 
them ; so that no significations can be assigned to the 
woman and her seed and the serpent and his seed 
other than those w T e ascribe to them. It has been 
supposed that the descent of Messiah from Eve was 
intended by the term " seed of the woman;" but this 
must be a mistake, for the term is antithetic to " seed of 
the serpent," and if the term implies but one person 
in the one case, it must imply the same in the other, 
which would make us look for a person descended from 
the serpent as an antipocle to Messiah. The term he, 
unquestionably refers to Messiah, and from its nature it 
indicates a connection with the human race, but no 
special promise of a Redeemer or atonement is found 
in the text, nor any injunction to offer sacrifices with 
prospective faith in a Redeemer. It therefore follows, 
in view of the sacrificial rites of Abel and his faith, 
that Adam's family received clear information of its 
duty, not recorded in the Bible, and the promise of God 
incarnate, must also have been given, yet no record is 
made of it by Moses. 



SECTION II. 
Mode of the World's Reduction — First Curse. 
To reduce the world to allegiance, God determined 
upon a fourfold mode of warfare. The first was to afflict 
the material and animal creation. He therefore laid a 
curse upon the ground, and upon beasts, and upon 
woman, and the curse of severe labor upon man, and 
death upon all the human race. This curse or evil 



MODE OF WARFARE. 25 



condition of the world must be carefully distinguished 
from the penalty annexed to transgression. A penalty 
can righteously be inflicted upon actual transgressors only 
but the curse falls upon animals, and infants, and idiots 
who are incapable of actual transgression. The pains 
of the penalty of spiritual death are suspended during 
man's probationary state. These temporal evils inflicted 
upon man's habitation were intended to produce the 
effect of repentance and return to Gocl, just as want, woe, 
starvation, and humiliation led the prodigal son to return 
penitent to his father's house. This first curse not pro- 
ducing the desired effect sufficiently, a flood of waters 
destroyed the heavens and earth that remained, and 
man's days were greatly diminished. The second mode 
of warfare was the universal operation of God's spirit 
upon the minds of men, persuading them to obedience. 
St. Paul says of the universal world : " that which may 
be known of God is manifest in them, for God hath 
showed it unto them," and "the Gentiles which have 
not the (written) law do by nature the things contained 
in the law * * shew the work of the law written in 
their hearts." The third mode of warfare was by the 
preaching of the gospel, or by living oratory, persuading 
men to repent and unite themselves to God's cause. 
This last was added to the plan of war as soon as men 
were prepared by the experience of ages to profit by it. 
The fourth mode was to break down all barriers which 
might lie in the way of the preaching of the gospel. 
Here the agency of special providence is brought in, 
and the work of superintending nations, and confirming 
or breaking them to pieces, as the progress of God's 
cause might demand. A determination certainly was 



26 PRINCIPLES OF GOB'S GOVERNMENT. 



made to break down all civil governments not based 
upon the great laws of righteousness, and to supersede 
them by upright governments. This breaking down of 
unrighteous domination at the close of the w r ar is a con- 
stant theme of the prophets, and is termed a day of judg- 
ment, or political doom, or the battle of the great day of 
God Almighty. It is an earlier period than the spirit- 
ual judgment, which succeeds it several centuries later. 



SECTION III. 
The Principles of God's Government. 

God's government is essentially a theocratic democ- 
racy. Its principles necessitate in democracy among 
men, when disseminated and embraced. The great law 
of "love to neighbors as to self" is a law conferring 
equal rights among all citizens of the same government ; 
it is diametrically opposed to human legitimacy, papacy, 
and absolutism ; it is not conformable to hereditary aris- 
tocracy, nor can it be. It is democratic purely, and places 
all citizens of the same country upon a dead level as to 
right to rule, and confers exclusive favors upon none. 
God is, according to it, the only one that has a divine 
right to exercise kingship, and he is by consequence op- 
posed to all human monarchy, and hates it as a feature 
of hell and the devil. In the first book of Samuel, we 
have the opinion of God and Israel about kings, and it 
is one of great repugnance on God's part and repentance 
on Israel's. Israel asked Samuel to make them a king, 
but he was displeased with the proposition, and prayed 
to God about it ; and God replied to him, " they have 



PRINCIPLES OF GOD'S GOVERNMENT. 27 



not rejected thee but they have rejected me, that I should 
not reign over them. Now, therefore, hearken unto their 
voice ; jet protest solemnly, and shew them the manner 
of the king that shall reign over them." After a king 
was chosen, God signified his displeasure by a terrible 
thunder storm in wheat harvest, and the people were 
greatly terrified. For Samuel said " I will call unto the 
Lord and he shall send thunder and rain, that ye may 
perceive and see that your wickedness is great, which 
ye have done in the sight of the Lord in asking you a 
king. * * And the people said unto Samuel, Pray for 
thy servants unto the Lord thy God that we die not ; for 
we have added unto all our sins, this evil, to ask us a 
king." 

By this choice of a king the Hebrew republic was 
changed into a hereditary monarchy, and God ceased to 
be their only king. From the passages of scripture just 
quoted, it is certain that God considers a human mon- 
archy as exceedingly sinful, and as standing in direct 
hostility to himself, and he has but little patience with 
it. It is also obvious that in the recovery of the world 
to good government, in the progress of Christianity, that 
human monarchy will share no part or lot in the new 
organization. God is therefore hostile to human mon- 
archy because the system is iniquitous in principle; 
and he will destroy it because of its wicked nature. 

If it be replied, " the powers that be are ordained of 
God," we answer that this does not prove monarchy 
correct in principle, for God uses monarchy as he does 
other curses, for the sake of chastising evil people. Thus 
the king of Babylon punished the Tyrians, and Cyrus 
punished Babylon at God's instigation: and wicked 



28 THE LAST CONTEST. 



nations need tyrants to punish them for their vice. God 
said " O, Israel, I will be thy king. I gave thee a king 
in mine anger and took him away in my wrath." — Joel 13. 
Monarchy is therefore a curse added to a vicious people, 
who are unworthy of freedom. In the spiritual and 
political redemption of the world, it therefore follows, 
that monarchy must be overthrown. 



SECTION IV. 
The Last Contest. 

The text states that Messiah shall finally crush the 
head of the false system of worship and authority, or 
despotism, in church and state. This, of course, would 
end in the overthrow of the existing monarchies, and 
empire or state church establishments every w 7 here. In 
the progress of the w r ar toward completion, it is reason- 
able to suppose that some one portion of the globe would 
be subdued to God before any other. The consequence 
of the prevalence of the gospel practically would be a 
government in such region, conformable to a bible 
democracy. As enmity was declared between false and 
true religion, and false and true government, such new 
organization would be hostile to all monarchy, and vice 
versa. It would also be the representative of bible 
democracy generally, and w r ould be looked upon as its 
organic leader in the world, and when it became strong 
enough, it would be the belligerent representative of all 
true liberal ists in the world, and espouse their cause. 
Such actually has been the case in the history of the 
war. In the progress of Christianity, in America, it 



SECOND GENERAL PROI>HECY. 29 



has formed a great bible democratic constitution, which 
stands in belligerent attitude to all monarchy, and will 
strike for its oppressed brethren every where, and carry 
the great war to the bitter end. 



CHAPTER II. 

SECOND GENERAL PROPHECY. 

This prophecy is found in the ninth chapter of Genesis: 
"And he said, cursed be Canaan, a servant of servants 
shall he be unto his brethren. Blessed be the Lord 
God of Shem ; and Canaan shall be his servant. God 
shall enlarge Japheth ; he shall dwell in the tents of 
Shem, and Canaan shall be his servant." This being 
a generic history of the world, it is descriptive of the 
state of mankind from the flood to the judgment. As 
these various curses and blessings could not transpire 
without the separate existence of the three races, their 
perpetual separateness is thereby guaranteed. "When 
in the days of Peleg, " God divided to the nations their 
inheritance," we find that Asia fell to the Shemites, 
Europe to the Japhites, and Africa to the Hamites. 
These separate countries became great barriers to amal- 
gamation. Additional ones of greater efficacy were 
ordered, as is seen in diversity of language, and in the 
three original colors, and other extreme anatomical dif- 
ferences of the races. The term Shem is used metonyrn- 
ically for the whole of his family, a part being put for 
the whole ; and so, also, Japhet is put for all his race ; 



30 SECOND GENERAL PROPHECY. 



and Canaan, it would seem, in like manner, is also used 
as a metonymic representation of his father's house. 
As Japhet is called the elder, to him belonged birth- 
right privileges. These were the scepter, the highest 
honors, and a double portion of the great estate of the 
world. Hence the Japhetic, or the white race, has been 
enlarged, and enjoys the gift of two continents, and is 
to control Asia. The great political sway of the world 
was also to be his. Neither Shem, nor Ham, were to 
share political equality in his dominion. Shem was to 
be next to Japhet as a blessed race, but to Ham no 
blessing was given, a general state of inferiority, and 
personal slavery in part, was to be his lot. The relation 
of Shem to Japhet was to be that of an inferior ; and 
that of Ham, or a part of his family, was to be of a 
servant to two masters. The white race will never 
admit a general equality of political franchise to either 
Asiatics or Africans, and it would be ruinous for it 
to do so ; and as for a general amalgamation, nature 
revolts at it, and God's providence has always prevented 
it, and will do so to the end. Indeed, political and 
social equality, without general amalgamation, would 
be impossible. In the physical features of the three 
great races, is seen a picture of the Trinity. In it the 
second race, or Hamitic, bears the form of a servant, as 
did the second person of the Godhead. In the moral 
features of Noah's family, Shem and Japhet coincide 
with the religion of truth and the civil law of upright- 
ness ; while Ham and Canaan coincide with the serpent 
and his seed, and with Hagar and Ishmael.* 

* We had written some one hundred and fifty pages on these 
points, demonstrating by facts the positions here assumed, but find- 



COURSE OF EMPIRE. 31 



SECTION I. 
Course of Empire. 

In fulfillment of Noah's prediction, the scepter of 
empire, severally swayed by the three races, is now held 
by the Japhetic race. Nimrod, the grandson of Ham, 
refused to obey the order of settlement and dispersion 
given by God. He collected the people at Babel, and 
corrupted the religion of Shem, and became king of the 
state, and high priest of religion, and first instituted 
idolatry. He greatly oppressed the Shemites, seized 
upon their territories, and depressed the true religion. 
For a full account of these matters, see Clarke's Comrn., 
Josephus, and Enc. B. K., &c. The Hamites, however, 
retained their ascendency for a little time only, for God 
at Babel confounded the language of all the earth, and 
dispersed the people in the directions originally ordered. 
The various tribes that were scattered existed under the 
sway of petty chiefs, who were dignified by the name of 
kings ; their empire was often limited by the walls of 
an insignificant town ; Egypt and Damascus are, at 
this period, most prominent in history. As population 
increased, the kings in Asia began to gain more exten- 
sive sway, till the empire of Nebuchadnezzar extended 
over three continents ; its limits being the Atlantic on 
the west, India on the east, and Abyssinia on the south. 
His empire was followed by that of the Medes and 

ing they would swell our work beyond its intended size, we con- 
cluded for the present to drop them out, and write a special work, 
devoted to these points alone. 



82 COURSE 01? EMPIRE. 



Persians; the Medes being of Japhetic origin, and the 
Persians of Shemitic. This dominion was followed by 
the Grecian empire, and by the Roman, both of full 
blooded Japhetic origin. Thus the course of empire was 
from east to west. At the discovery of America, the 
north was settled by refugees from European tyranny, 
and principally by true Christians. A Christian empire 
has arisen here, with no king but God ; and in the 
march of power has outstripped all nations, and will 
soon be the last seat of the world's empire. In this 
great contest of races for dominion, the black race and 
its varieties, all descended from Ham, early sunk into 
great inferiority and personal bondage to the other races, 
and so continues. The Shemitic, or yellow race, also, 
after it dropped the scepter of empire, ceased to improve, 
and is vastly inferior to the white race. Thus has the 
great prediction been thus far fulfilled with precision. 



SECTION II. 
The Millennial Empire." 

As the Japhetic race was to be enlarged and blessed 
with dominion over the w T hole world, and as this predic- 
tion is not fully verified, something yet remains to be 
accomplished. Now, as the scriptures declare a Millen- 
nium shall exist before the final judgment, and as the 
prediction of Noah embraces the w r orld up to that time, 
and as Japhet was to be ruler over all at some period, 
and as but about a thousand years remains, it follows 
that Japhet will sway the scepter during the Millenium. 
This position is further verified by later prophets whose 



THE SECOND CURSE. 33 



political predictions are mostly limited to Europe and 
America. The position of the three races will be, Japhet 
first and head; Shem second; and Ham third. Equality 
of political rights will not be held in common by the 
three races during the Millennium. Japhetites will give 
political equality only to Japhetites ; Shemites to Shem- 
ites ; and Hamites to Hamites. This arrangement and 
no other will be indorsed by Providence. Perhaps some 
little variation from this order may obtain, but will not 
be general. The Millennium is a political era of Chris- 
tian republicanism, confined mainly to the white race. 
As a government, it will extend over Europe and 
America, and control the rest of the world, and gradu- 
ally elevate the other races. 



SECTION III. 
The Second Curse. 

The first curse, consisting in deterioration of the 
ground, and in labor and death, not being adequate to 
repress great rebellion against God, he again cursed the 
earth by a flood of w r aters, and by a diminution of the 
length of mortal life, and by a new curse of labor upon 
one third of the human race. This general curse was 
however softened by a relief of labor to Shem and Japhet. 

As the curse of labor was originally inflicted on the 
whole race to drive them to the rest of the Messiah, and 
as it was adapted to the character and constitution of 
man before the flood, so the heavier curse of labor, on a 
third part of the human race, was adapted to its consti- 
tution, and was needed by it to urge it to God and 



34 THE SECOND CURSE. 



salvation. All evils inflicted on man are intended, in 
this life, to lead to reformation, so that no charge of in- 
justice can be laid against God for inflicting greater 
evils upon one race than upon another, for God knows 
what is in man, and therefore knows what means are 
best to use to reform the world. 

No doubt that much of the original curse upon the 
whole human race will be mitigated by Christianity and 
its effects upon art, science, intelligence, and liberality; 
and, by consequence, we may expect the black race ulti- 
mately to share in these blessings during the millennial 
state. The entire removal of the curse on the whole 
human family will not transpire until the heavens and 
earth are relieved from the original curses pronounced 
upon them. The resurrection will take place by the 
removal of the curse of death, and then all labor will 
cease forever, and all political inequality be dispensed 
with. But, until then, the curses, though softened, will 
still abide. Then the " voice from the throne " shall 
say, " Behold, I make all things new, and there shall be 
no more curse." 

Japhet received the highest blessings from God ; Shem 
was also blessed ; and the voice of history has echoed 
the w r ords of God, and declared that they were blessed ; 
but Ham received no Messing ; and earth repeats that 
he has been unblessed ; to be unblessed of God is to be 
subject to his curse ; a negative of God is equivalent to 
a positive with men. 



PANORAMA OF CHRISTIANITY. 35 



CHAPTER III. 

PANORAMA OF CHRISTIANITY AND OF THE WORLD. 



SECTION I. 
Hebrew System Typical of Christianity and the World. 

The whole Hebrew system is a typical one. It is 
chronologically divided into seven periods, beginning with 
the fathers, and ending with the kings. As a system of 
types, it possesses a double application. First: it repre- 
sents the whole history of the world from Noah's times 
to the establishment of the final kingdom. Secondly : it 
represents the full history of Christianity from the first 
advent to the second, inclusive. 

The first period is that of the fathers, embracing Isaac 
as a type of Christ ; the second is that of the patriarchs, 
in which Judah was a type of Christ ; the third is that 
of the descent into Egypt, and union of the Hebrew 
family with the throne, in which Joseph was a type of 
Christ ; the fourth is the bondage of Israel, in which the 
infant Moses was a type of the infant Jesus ; the fifth 
is the exodus and organization of a church and state in 
the wilderness, in which the lawgiver Moses w T as a type 
of the lawgiver Christ ; the sixth is the conquest and 
settlement of Canaan, in which Joshua was a type of 
Christ ; and the seventh is the period of royalty, in 
which David was a type of Christ. 

1. To this picture, the seven periods of the world's 



86 PANORAMA OF CHRISTIANITY. 



history sublimely correspond, or will correspond when 
the cycle of its woes and triumphs is complete. 

The three fathers, Abraham, Isaac, and Jacob, coin- 
cide with Shem, Ham, and Japhet ; the twelve patri- 
archs correspond with the twelve sons of Shem and 
Japhet, who were the heirs of the world; the descent 
into Egypt, and the regal association of the Hebrews, 
conform to the first great apostasy in the present earth, 
and the union of church and state at Babel under Nim- 
rod, or the descent into spiritual Egypt and Sodom; 
the Hebrew bondage coincides with the universal bond- 
age of the world under paganism, and its evils of politi- 
cal bondage. The exodus and giving of the law, and 
organization of the Levitical church under Moses, coin- 
cide with Jesus Christ, the call of the Gentiles to the 
liberty of the gospel, the gospel laws, and the organiza- 
tion of the church of the true Israel, or Christianity. 

The conquest and republic in Canaan typified the 
conquest of absolutism, and the millennial republic in 
Europe and America, and its ascendency over the world. 
The completion of the conquest under the three kings, 
together with the royalty itself, coincide with the pre- 
dicted conquest of the whole w^orld, and the full establish- 
ment of the kingdom of God in the regenerated heavens 
and earth. 

2. The three fathers typified the Holy Trinity, taught 
so plainly by the gospel ; and the twelve patriarchs typi- 
fied the twelve apostles. 

The descent into Egypt and union with the Egyptian 
throne, coincide with the descent of spiritual Israel into 
spiritual Egypt, or the union of the church of Christ'sr 
Israel with the throne of the Roman empire. 



PANORAMA OF CHRISTIANITY. 37 



The Hebrew bondage consequent upon the descent 
into Egypt coincides with the chil and spiritual bond- 
age suffered by spiritual Israel, after the union of church 
and state. The exodus from typical Egypt, the crossing 
a sea, the overthrow of Pharaoh's host, the general 
thanksgiving, the organization of a republican confeder- 
acy of thirteen tribes, composed of three millions of peo- 
ple ; the adoption of a written constitution by the tribes; 
the separation of the church and state departments, their 
freedom from control of one by the other ; their laws of 
servitude and naturalization, and their full organization 
and deliverance under a noble leader, in a wilderness, 
have all a complete correspondence in the United States 
of America. 

The conquest of Canaan, the overthrow of its mon- 
archies in two great battles under Joshua, and the firm 
establishment of republicanism on both sides of Jordan, 
represent the conquest of Absolutism in Europe in two 
great battles, and the establishment of the millennial 
republic on both sides of the Atlantic, in the land pro- 
mised to Japhet. The choice of a royalty by the He- 
brews, and the full conquest of the land of promise, "from 
the river of Egypt to the Euphrates," coincide with that 
period predicted by Daniel, i:x which the saints shall 
take the kingdom, and give the kingdom and dominion 
to one like unto the Son of Man, who shall come to " the 
people of the saints " in the clouds of heaven. 

These expositions will doubtless be new to every one, 
for no one has hitherto attempted to explain the Hebrew 
types as a system, and but few of the parts of the sys- 
tem have ever been interpreted and applied. The field 
before us, like others we have ventured to explore, is an 



38 PANORAMA OF CHRISTIANITY. 



untrodden one, and our views should therefore be neither 
received nor rejected without reason ; they may be new, 
yet antiquity of opinions does not prove their truth, nor 
is novelty always proof of error. Our expositions here 
harmonize most beautifully with our expositions of the 
prophets and doctrines of the bible, which would be im- 
possible unless they were correct in all points, for error 
can not be harmoniously systematized. 

We are now in honor bound to show some fair reasons 
for these views, and we hope shall be as satisfactory to 
reasonable minds as the nature of the case will admit. 
In order to prove our points, we must possess some rule 
for testing a type, or of distinguishing it from an acci- 
dental resemblance. 

" A type is an example, pattern, or general similitude 
to a person, event, or thing which is to come." The 
term type is sometimes synonymous with that of symbol. 
It then is " an abstract or compendium, a sign or repre- 
sentation of something moral by the figures or properties 
of natural things." Among theological writers we find 
no complete rule laid down by which to identify types. 
Some things have been written upon them, but nothing 
very satisfactory to a thorough inquirer. Having, there- 
fore, no rule given us by others by which to be guided, 
we offer the following as truthful and sufficient : 

1. Those things, persons, or events in the ages prior 
to Christianity which were expressly arranged by im- 
mediate divine interference, either by remarkable provi- 
dences or by miracle, may be regarded as types or 
symbols. 

2. It is, and has been universally conceded in all ages 
of Christianity, that the whole Hebrew dispensation, 



PANORAMA OF CHRISTIANITY. 39 



together with the preceding dispensations to Noah and 
Adam, were typical dispensations, rather than realizing 
ones. 

3. Those events, persons, and things in the dispensa- 
tions prior to Christianity, and which have had their 
exact counterparts in the Christian dispensation, must be 
regarded as types. No accidental resemblances can ever 
be considered as types, for our principles require that 
the events or persons or things in the Christian age to 
be regarded as antitypes, must have resemblance not 
only in character but in the order of sequence. The 
typical dispensation being a system stretching over ages, 
its several types follow each other in regular order, and 
in the realizing age, the counterparts of the several 
types must follow each other in the same regular order. 

4. Whatever the scriptures affirm to be a type, must 
be esteemed such. 

With these principles, our interpretation will be found 
fully to coincide. 

The three fathers were expressly arranged as a trinity 
by miraculous power or providence. Abram was 
divinely called to enter Canaan ; Isaac was born by 
miraculous interposition ; and Jacob was born in answer 
to the prayer of Isaac. Isaac, as the second person of 
this trinity of fathers, was offered as the only begotten 
son of his father on Mt. Moriah, and thus clearly typified 
the offering of the only begotten Son of God by his 
father, As Abram received Isaac as from the dead, 
and thus occurred the type of the resurrection of Christ, 
and of the dead in general, so God received Jesus from 
the dead, and he became the first fruits of them that 
slept. 



40 PANORAMA OF CHRISTIANITY. 



The limiting of the fathers to the number three, shows 
that it was an intentional limitation, and being in a 
typical dispensation, plainly confirms the number as 
typical. Of course we are to look in the plan of redemp- 
tion for the counterpart trinity of heads of a race. This 
counterpart or antitype is found only in the trinity of 
the three heads of the human race and in the divine 
trinity. The coincidence being perfect in each case, the 
type is realized in each. The humiliation of Ham, of 
Isaac, and of Christ is a trinal coincidence and wonder- 
fully correct. The twelve patriarchs being a number 
clearly ordered by God, was unquestionabty typical, and 
as every one subscribes to this truth, we need not argue 
the question. We therefore look into the plan of re- 
demption to find its antitype, which must coincide in 
number of persons and in exact order of sequence after 
the three heads of a race. The sons of Shem, Ham, and 
Japhet were the natural inheritors of the promises to the 
three fathers, but as the sons of Ham were given to Ja- 
phet and Shem, as servants, the heirship of the world fell 
to the twelve sons of Shem and Japhet. The heirs of 
the three typical fathers in the above twelve heirs of the 
world find a striking coincidence. The twelve apostles 
chosen as the especial heirs of the kingdom of the Divine 
Trinity also plainly coincide with the twelve patriarchs. 
Christ said to the twelve apostles, that when his kingdom 
was fully established they should eat and drink at his 
table in his kingdom, and sit on twelve thrones judging 
the twelve tribes of Israel. The term judging here used, 
has the sense of ruling or administering government ; 
and the term Israel, means all the seed of Abraham 
redeemed by Christ, or all of the redeemed of the world. 



PANORAMA OF CHRISTIANITY. 41 



The descent into Egypt of the seventy souls of the 
patriarchs and families, finds its coincidence in order 
and character of events, in the submission of the 
true people of God to the sway of Nimrod, and of 
the union of church and state under Oonstantine and 
Justinian. 

The union of Jacob's family with Pharaoh's in the 
throne of Egypt was divinely arranged, and it was really 
the union of the Hebrew Church with the Egyptian State : 
in this union the church was inferior to Pharaoh in the 
throne. The particulars of the coincidence between this 
union of church and state are not so clearly marked 
under the monarchy of Nimrod in history, but the fact 
of the subjection of God's people to him in the throne is 
as clear ; and had we a full history of the matter, we 
might find the coincidence minutely perfect. 

The empire of Rome, St. John says, is " spiritually 
called Sodom and Egypt," and the descent of the Chris- 
tians into union with Rome is therefore a clear counter- 
part or antitype of the union of the Hebrew Church with 
Egyptian royalty. For the likeness is perfect as to 
events, and the chronological order of the events is rela- 
tively the same. 

The bondage of the Hebrews in Egypt finds also a 
double coincidence in time and character in the world's 
great history and in the history of Christianity. 

From the clays of subjection to Nimrod, the people of 
the world have been in general bondage to regal govern- 
ments and to Satan's spiritual power ; and while one race 
of men have been bondmen, all have been servants of 
sin and Satan, as subjects of political and spiritual des- 
potisms. The task-masters of the Hebrew heirs of 
4 



42 PANORAMA OF CHRISTIANITY. 



promise, find their correspondence in the kings and 
princes of the earth. 

In the union of church and state, true religion was 
soon at a discount, and all the true seed of Abraham 
were grievously persecuted or destroyed. The destruc- 
tion of the Hebrew infants was comparative kindness to 
the extensive butcheries of the children of truth in spirit- 
ual Egypt and Sodom. 

The deliverance from bondage, the constitutional law, 
and the journey or probation under the law in the wil- 
derness, find a double and sublime counterpart : 1. In 
the appearance of Christ as a second Moses, the new 
constitutional law he promulgated, and the long wilder- 
ness-like probation of his people in past ages. 2. In the 
passage of the sea by Christ's people, to the land of 
enlargement promised by God to Japhet, the establish- 
ment of the Christian constitution of the United States, 
and the testing of the ability of the people to uphold it, 
and be happy under it. 

The reader will not fail to note that the coincidence of 
the history of Israel with the world's general history, is 
seen principally in the larger features of the Hebrew 
system, and that in the narrower diameter of the Chris- 
tian era the coincidence between Hebrew and Christian 
history is seen in a greater number of points. That 
Moses and Christ coincide, the scriptures affirm; and 
that the plan of the redemption of the world taught by 
Jesus Christ, began an exodus from spiritual and polit- 
ical bondage, which will ultimate in the release of the 
world, as Israel was released from Egypt, every one 
admits. The probation in the wilderness was needed 
to accustom the people to new laws based upon 



PANORAMA OF CHRISTIANITY. 43 



democratic principles, and the democratic principles of 
Christianity needed to be tried by the world a long 
season, in order to be appreciated, and ultimately 
adhered to with tenacity. Hence we read that "the 
woman fled into the wilderness from the face of the 
dragon for a time times and half a time." 

The ceremonial law, given in connection with the 
moral and political law or constitution, is affirmed by 
scripture to have been typically illustrative of the 
Christian system. The book of Hebrews gives the 
philosophy of the ceremonial law, and teaches that the 
whole Hebrew economy was " a shadow of good things 
to come," " a figure for the time then present." 

As therefore the bondage was followed by the scheme 
of Israel's redemption, so the universal bondage of the 
world was followed by the scheme of the world's 
redemption. When Israel sighed by reason of oppres- 
sion, and was willing to change its condition, and called 
to mind the promises, then a deliverer came ; and when 
the world sighed for relief, and was willing to hear of a 
change, then a calm filled the earth, and expectation 
looked for some great event ; then angels heralded the 
" desire of all nations," and the star of the east hung 
over Bethlehem. 

Secondly; the exodus from Egyptian bondage, the 
organization of a democratic confederacy, and the pro- 
bation under it till the conquest of Canaan, were typical 
of the exodus of the Christians and liberalists from 
spiritual Egypt to America, their organization of the 
democratic confederacy of the United States, and their 
probation under a democracy up to the time of the 
conquest of absolutism and the Millennium. 



44 PANORAMA OF CHRISTIANITY. 



The coincidences between these two great periods are 
more numerous than between any other typical and anti- 
typical period whatever, excepting that of the same 
typical period and the epoch of Christianity. We may 
premise here, that it should be specially recollected that 
like things always typify their like: thus, a person used 
as a type typifies a person ; an event typifies an event ; 
a thing typifies a thing; a country typifies a country ; a 
period typifies a period ; a church typifies a church ; a 
state typifies a state ; a bondage typifies a bondage ; a 
deliverance typifies a deliverance ; a probation typifies 
a probation ; a war typifies a war ; a priest typifies a 
priest, and a king typifies a king. 

We now notice, more at large, the points of corre- 
spondence between the Hebrew period of deliverance 
and the Christian period. 

1. The children of u the free woman," or Hebrews, 
were freed by the exodus from the servitude of Egypt ; 
and so the children of the free woman or Christian liber- 
alists, were, by the great exodus to America, freed from 
the bondage of a spiritual Egypt and Sodom." Let it ever 
be fixed in the mind, that Christians are the seed of Abra- 
ham, or the free woman, and full heirs of the promises. 

2. The Hebrews were pursued by the oppressor, and 
he was vanquished ; and so the liberalists were pursued 
by the oppressor, and he w 7 as vanquished. 

3. The Hebrews crossed a sea to get rid of bondage, 
and so did the Christians in coming to America. 

4. The Hebrews sought the land promised to their 
paternal head, and so the Christians, in their exodus to 
America, came to the land promised to Japhet, their 
paternal head. 



PANORAMA OF CHRISTIANITY. 45 



5. At the destruction of the Egyptian tyrant's forces, 
Israel decreed a general thanksgiving to God, and so 
when the modern Pharaoh was defeated, a general 
thanksgiving was decreed by the American Congress. 
Songs and shouts, and all the demonstrations of exulta- 
tion, joined with Miriam to celebrate Jehovah's name, 
and so songs and shouts, bonfires, illuminations, ringing 
of bells, tears of rapture, devout worship, and lofty 
thanksgiving celebrated the same Jehovah's praise 
through all our land. The Hebrew exodus was a short 
period, but the American one extends from 1607 to 
1783 

6. According to Dr. Adam Clarke, and others, the 
number of the Hebrews that escaped from bondage was 
about three millions ; and the number of people in 
the revolutionary colonies, in 1776, was about three 
millions. 

7. The sea was frozen when the Hebrews reached the 
safe side, and the Pilgrim Fathers found a frozen sea, 
and a snow covered shore, when they landed in America. 
This may or may not have been an accidental, and not 
a providential correspondence. 

8. The Hebrews were organized as a confederacy of 
thirteen tribes, and so there were thirteen colonies provi- 
dentially organized into a Christian confederacy. Is- 
rael's tribes are called twelve, but out of Joseph there 
sprung two tribes who received an inheritance, thus 
making thirteen. It is also remarkable, that William 
Penn was proprietor of two colonies, Pennsylvania and 
Delaware. As Joseph was imprisoned, and yet had a 
double and birthright portion on account of his virtue, 
so William Penn suffered imprisonment for his virtue, 



46 PANORAMA OF CHRISTIANITY. 



and yet had a double portion of the great anti-typical 
Israel. 

9. The Hebrew exodus was into a wilderness which 
was to be inherited as a part of the promised land ; and 
so the exodus of the Christians was to a wilderness, 
which was a noble portion of Japhet's promised 
inheritance. 

10. The Hebrew confederacy was organized into a 
"more perfect union" after the exodus, by adopting a 
written democratic constitution : and so the confederate 
colonies, after the war of independence, " in order to form 
a more perfect union," adopted a written representative 
democratic federative constitution. The Hebrew consti- 
tution was submitted to the tribes for acceptance and 
ratification ; and so was the American constitution. It 
is not a little remarkable, that the Hebrew and Ameri- 
can constitutions are the only two written ones ever 
known to have been adopted at the birth of any nation- 
ality, prior to 1776. 

11. The Hebrew nationality grew out of the Hebrew 
church, or the seed of Abraham ; and so the American 
nationality grew out of the Christian church, and the 
seed of Abraham. All of the Americans were not 
Christians at the framing of the constitution, and so 
were not all of the Hebrews pious, as their culpable 
unbelief shows. Yet the unbelieving Hebrews enjoyed 
the same political benefits as did the faithful, and so it 
was with the Americans. About one hundred and forty- 
four thousand Christians were in America at the Revo- 
lution, yet the prevalence of Christian maxims and prin- 
ciples was universal, and the virtuous political principles 
avowed by the Christians were adopted by all classes. 



PANORAMA OF CHRISTIANITY. 47 



12. Church and state were disunited by the Hebrew 
constitution and placed in the relation of associates. The 
church was debarred, as a church, from exercising direct 
control in civil affairs, and so it was in the American 
constitution. Many persons have either ignorantly or 
willfully mistaken the relations which the Hebrew church 
and state held to each other. Some mistakes may have 
occurred on account of the fact, that, as some laws were 
alike political and spiritual, it was supposed consequently 
that all laws were so. The Sabbath, the Sabbatic and 
jubilee years, and the rite of circumcision, were regula- 
tions of both a spiritual and secular nature. But with 
us the Sabbath illustrates the case of these laws, for we 
regard it as both a sacred and a secular institution : as a 
secular institution, its observance is compelled as a day 
of repose to wearied nature, and to prevent oppressors 
from grinding the poor to death by ceaseless toil ; and 
also to give vigor to the general operations of society by 
the universal refreshment it bestows. The civil arm has 
with us no right to compel its observance as a spiritual 
institution, and should have none. Precisely so was it 
in the Hebrew law. The civil power was not the head of 
the Hebrew church, as the monarchs of Rome, Russia, 
and England have been of the Roman, Greek, and Eng- 
lish churches. Neither the Shaphetim nor kings of Israel 
could appoint a high priest of the church ; nor could 
the priesthood compel the paying of tithes, or the offer- 
ing of sacrifices, nor require the secular arm to do it. 
In spiritual matters the Hebrew was responsible only to 
God and to the ecclesiastical law of the church, and 
was in no way responsible to civil authority for his 
spiritual conduct. 



48 PANORAMA OF CHIIISTIANITT. 



Now the United States Constitution puts religion in 
just the same relation to civil authority that God ordered 
it, in the days of Moses. 

The disunion of church and state is the great pro- 
phetic epoch of liberty and progress according to both 
Daniel and St. John. It is the beginning of the end of 
despotism, and when it fully prevails the " time of the 
end" will close, and despotism will forever cease on earth. 

The two separate departments of religion and politics 
in the Hebrew confederacy exactly coincide with these 
two departments in our country. 

13. The political offices of the Hebrews were elective, 
and not hereditary, and so it is in our government. 

14. Their government was not originally an aristo- 
cratic republic ; the people decided in general assembly 
all questions of war, treaties, and peace, and Moses al- 
ways appealed to the whole, and not to the few aristocrats, 
to accept or reject his propositions. Josephus says it 
was an aristocratic republic, but it is plain that he must 
speak of the executive department of the government, 
and not of the legislative. We might in a similar man- 
ner call our government an aristocratic republic. The 
term aristocratic meant, anciently, the best ; it now sig- 
nifies, in an odious sense, the worst. 

15. The people of Israel chose God as their only king, 
and renounced allegiance to all other monarchs by ac- 
clamation, and so did the people of the United States. 

16. The Hebrew constitution recognized the institu- 
tion of Hamitic bondage, and so does the American 
constitution. 

17. The Hebrew constitution forbade foreigners evei 
becoming supreme magistrates, and so does the American. 



PANORAMA OF CHRISTIANITY. 49 



18. The Hebrew constitution provided for the natural- 
ization of foreigners, and so does the American, but not 
so strictly. 

These coincidences between the exodus of Israel and 
that of the Christians, are of the most extraordinary nature 
if we take them singly, but when taken together they are 
nothing less than miraculous. 

The sixth period of Hebrew histo^, which includes 
the conquest of Canaan and establishment of the repub- 
lic, coincides with the sixth period of the world, and the 
sixth of Christianity, or with the Millennium. The great 
points in this period particularly noticeable are these; 
first, the conquest of Canaan was completed by two great 
battles ; secondly, the conquest of Canaan under Joshua 
and the Judges did not embrace all of the promised land. 
The promise extended from the river of Egypt to the 
Euphrates, and was not realized till the days of Solomon. 
The prophets assure us that the monarchies of the Ja- 
phetic race shall be broken in two great battles at the 
conquest by Liberty, and hence the war for possession 
of Canaan by republican Israel, coincides with the pre- 
dicted war of the Christian republicans for possession 
of the territories of Japhet, and the two great battles and 
victories of Joshua coincide with the two predicted bat- 
tles in the war for liberty. These two battles are pointed 
out by St. John in the 14th chapter of Revelation, and 
in other places. 

The first is indicated by " One like unto the Son of 

Man " on a white cloud who " thrust in his sickle on the 

earth and the earth was reaped ; " and the second by 

the reaping of the vine of the earth, and its being cast 

into the wine-press without the city, and the blood 
5 



50 PANORAMA OF CHRISTIANITY. 



coming out of it " even unto the horse bridles, by the 
space of sixteen hundred furlongs." And again John 
says, that three agencies went forth to gather all the 
kings of the earth to the battle of the great day of God 
Almighty, and that they assembled at a place called 
Armageddon. lie then, after a short episode, describes 
the United States and the attack of the confederate kings 
upon it, and states that the beast or Russian power was 
taken, and that Great Britain or the False Prophet was 
taken at the same time. The reaping of the earth signi- 
fies the destruction of European monarchy, and the 
reaping of the vine indicates the dreadful flow of blood 
at the fall of the British throne. As all thrones in 
Canaan fell before carnal Israel to make room for the 
republic, so all thrones must fall before Christian Israel 
to make room for the great millennial republic. 

Let sceptics smile at our simplicity in writing the 
doom of European thrones : yet let them be serious as 
they hear Daniel the prophet saying, "I beheld till the 
thrones were cast down," and " became like the chaff of 
the summer threshing-floors, and the wind carried them 
away, and there was no place found for them." 

The world was promised to Abraham as truly as was 
Canaan, and Canaan was but typical of the world. 

A country typifies a country, and a people typifies a 
people ; and so the blacks of Canaan under a curse, 
represented mankind depraved and under a curse, and 
spread over the whole earth promised to " the children 
of the free woman." The conquest of a large part of 
Canaan was, therefore, typical of the conquest of a large 
portion of the earth ; and as a republic typified a repub- 
lic, the commonwealth established in a great part of 



PANORAMA OF CHRISTIANITY. 51 



Canaan, typifies a commonwealth erected over a great 
part of the earth. Now, the Millennium is clearly a state 
of the world in which a portion of it only is embraced 
under the realizing blessings of civil and religious 
republicanism, as we shall hereafter show. The state 
of the world after the Millennium, has generally been 
confounded with it. 

The seventh period of Hebrew history coincides with 
the seventh of the world and of Christianity. This 
period is that in which the republic was changed to a 
monarchy by the universal voice of the people. During 
the reign of a trinity of monarchs, the promised land 
was all taken from the foe, a capital of the kingdom was 
selected, and a temple of transcendent glory w T as raised, 
and the Hebrews attained the zenith of splendor. 

As like typifies its like, this royalty typified a royalty, 
and the full conquest, under it, of all the typically 
promised land, typified the full conquest of the world 
under the final royalty of Christ. 

Now, prophecy declares that the people shall at last 
give up the government of the world to the Son of Man, 
who shall come in the clouds of heaven, and that he 
shall destroy all the wicked, shall renew the world, and 
reign for ever among men. It further says that the 
capital of the redeemed world shall descend out of 
heaven to the earth ; and it will hold the same relation 
to all the world that old Jerusalem did to Canaan. 

We have now briefly pointed out the great coincidences 
between the seven periods of the world from Noah 
to the final redemption, and the seven periods of Chris- 
tianity. We have by no means descended to notice the 
minute resemblances between Christianity and Hebraism 



52 PANORAMA OF CHRISTIANITY. 



as religious type and anti-type, which fully accord with 
our expositions ; we have refrained from touching them 
for want of space, and because they have been largely 
set forth by others. 

We might have gorje further, perhaps, in pointing out 
the coincidence of the later Hebrew history with Chris- 
tianity, but shall hereafter advert to it. 

One point more and we shall close these coincidences. 
It may be inquired why we have a right to give seven 
periods to Hebrew history rather than any other number. 
To this query we reply, first, that the periods we have 
given are plainly great ones, and are marked out as such 
by nature or providence. Secondly, each of these peri- 
ods is also marked by a clear type of Messiah. Thus 
in the first period, that of the fathers, Isaac was clearly 
a type of Christ. In the second, or that of the patri- 
archs, Judah was a type of Christ. The scepter was 
not to depart from Judah, nor a lawgiver, until Shiloh 
came, and he was to be the " Lion of the tribe of Judah." 
In the third period, Joseph is called " the Shepherd, the 
Stone of Israel," and is allowed by all to prefigure 
Christ most graphically. In the fourth period, the infant 
Moses prefigures the infant Jesus. As Pharaoh decreed 
the destruction of Hebrew infants, so did Herod ; and as 
Moses was providentially preserved, so was Christ; and 
as Moses came unto his own and they received him not, 
so did Christ. In the fifth period, Moses, as a prophet, 
declares that he was a tvDe of our Lord ; and in the sixth 
period, Joshua prefigured Jesus according to St. Paul, 
and in the seventh period, David was certainly the type 
of his Son Jesus. 



PHILOSOPHY OF THE HEBREW SYSTEM. 53 



SECTION II. 
Philosophy of the Hebrew System. 

The Hebrew system being typical of the plan of the 
world's redemption, the philosophy of its history becomes 
the philosophy of the world's redemption. 

The Hebrew system was the preparative of Christianity. 
It filled but a small space in the world, though it was 
long in its duration. It was not an aggressive system 
upon the world at large ; its area of action was a mere 
patch of the great globe, a quiet oasis in the bosom of 
the limitless desert around it ; it was a star, which in 
the darkened heavens moved slowly before the coming 
of the sun it presaged ; it was the shadow thrown for- 
ward by the coming throne of God ; the dim but true 
outline of the age that was approaching ; it was the 
mirage picture of the world, through all ages. We may 
here observe that all Christians agree that the Hebrew 
dispensation was not a realizing one, excepting as it was 
such incidentally. 

The land of Canaan was a land of promise, therefore, 
only as a type of the world ; and as it was promised to 
Abram, so the world was promised to Christ. That 
Abram understood the promise of Palestine as a typi- 
cal one, is evident from the nature of the case, and 
from the express declarations of scripture. St. Paul 
says, of Abram, Isaac, and Jacob, and multitudes of 
the ancient believers, that " These all died in the faith, 
not having received the promises. But now they desire 
a better country ; wherefore God is not ashamed to be 
called their God, for he hath prepared for them a city. 



54 PHILOSOPHY OF THE HEBREW SYSTEM. 



For he (Abraham) looked for a city which hath founda- 
tions, whose builder and maker is God. 5 ' Here the 
inheritance of Canaan is clearly seen not to be the 
realization of the promise of God to Abram and his seed, 
but a mere shadow of " an enduring substance," and of 
"a better inheritance." The modern writers on the 
prophecies claim that Palestine is all that God ever 
promised to Abram, and thus they circumscribe the 
promises of the world's regeneration within a nutshell, 
and carnalize them all. For such narrow and anti- 
scriptural tenets we have no charity ; they are earthy, 
sensual, supercilious, heady, and degrading ; they are 
too derogatory to the character of the Savior of a vjorld 
to be entertained for a moment. 

As Abraham had a claim on Palestine when he had 
no family to occupy it, so Christ had a claim to the 
world when he had no seed as yet to possess it ; and as 
the accursed seed of Ham in the mean time piratically 
occupied Canaan, so the accursed seed of the serpent 
possessed the world. 

To occupy Canaan, the seed of Abraham must increase 
in numbers sufficient to be organized into a nation ; and 
so to possess the w T orld, the children of Messiah must 
increase in numbers sufficient to be organized into a 
nationality strong enough to conquer and govern it ; and 
as God expressly promised nationality to Abraham's 
carnal seed, so did he equally promise nationality to 
the seed of Christ, or Abraham's spiritual seed. The 
division of Abraham's seed into a confederacy of twelve 
states, or tribes, seems to have conformed to the twelve 
divisions of the world, and of the material and spiritual 
universe, and of the final kingdom. 



PHILOSOPHY OF THE HEBREW SYSTEM. 55 



To keep the seed of Abraham unmixed with foreign 
blood, the rite of circumcision was instituted, and the 
race was of a fair, or white complexion. 

A rapid increase of population was also desirable, 
and also a firm unity of the confederate tribes. 

These two great ends were readily accomplished by 
the four hundred years' bondage in Egypt. 

When the family of Abraham was small, and wan- 
dered in Palestine and claimed its territory, the hostility 
of powerful foes would easily be engendered, and they 
might easily have become the prey of powerful adver- 
saries, or their unity might have been early lost. To 
prevent these evils, and " to save much people alive," 
God provided them a shelter and protector in the power- 
ful monarchy of Egypt. In Egypt the climate was 
highly favorable to fecundity, and to the support of a 
large population ; it being a tropical country, and lux- 
uriant in food. In addition to these things, they were 
made the slaves of the country, and thus, from the effects 
of labor, they multiplied but the more rapidly. 

Such was the rapidity of their increase, that seventy 
persons had a posterity of three millions in four hundred 
years. No other instance of such rapid multiplication 
of our species can be found in any age. 

Again, as the Hebrews were originally shepherds, 
they were an abomination to the Egyptians, and, of 
course, an amalgamation of Hebrew and Egyptian blood 
would not take place while a mutual antipathy existed 
between them. In addition to this, as the Hebrews 
were foreigners, and spoke a different language, had a 
widely different religion, and rites, and mode of worship ; 
as they hated idolatry, and were of a different color from 



56 PHILOSOPHY OF THE HEBREW SYSTEM. 



the Egyptians, and as the Egyptians were exceedingly 
cruel to them, they must have despised each other most 
cordially, so that a common fusion between them was 
rendered morally impossible. The Hebrews being com- 
mon sufferers, would naturally possess common sympa- 
thies, and, of course, would be confederated by the 
strongest of all human ties, and would be ready to make 
common cause against their oppressors. The very ex- 
istence of the Hebrews having grow T n more and more 
bitter as they multiplied, they at length became ripe for 
revolt from bondage, and ready to set up an indepen- 
dent government of their own. 

Had their condition been an easy one in Egypt they 
would never have consented to leave it for Canaan. We 
find that few of the Babylonian captives ever returned 
to Canaan, on account of the ease they enjoyed in 
Babylon. The Hebrews in Egypt had also learned to 
hate every thing in the shape of monarchy, and longed 
for unrestrained freedom, so that they were in a pretty 
good state of mind to embrace a democracy. Their 
religion had been very simple in its ordinances, and in 
connexion with their great exodus from bondage they 
were prepared to receive one that was more gorgeous 
and imposing than that of the hated Egyptians. 

Prepared as they were in feeling and wishes for a free 
commonwealth, they were yet unfitted for it practically. 
It was therefore needful that a provisional republic 
should be established under a dictator, and that they 
should serve a probation under the new constitution and 
under the oversight of a wise and truly patriotic leader. 
Hence w r e easily see the reason for the forty years' proba- 
tion in the wilderness. 



PHILOSOPHY OF THE HEBREW SYSTEM. 57 



In the early part of this period the people were wild 
and extravagant in their action, and were at times ready 
to return to Egyptian despotism, but in the end the 
ultraists were calmed down, and all found the new 
"yoke easy and its burden light." As soon as the ex- 
periment had proved successful they were ready to enter 
Canaan and sustain the republic permanently. As Ca- 
naan was full of squatters and land-pirates, its possession 
was necessarily to be gained by force. Now as Israel 
had a divine right to the soil, he had an unquestion- 
able right to occupy it, and as there was no arbiter in the 
case, an appeal to force was right and expedient and 
absolutely necessary. When states belong to a common 
confederacy they must appeal to the general government 
to secure their rights, but when no such general govern- 
ment exists, then nations must gain their rights by their 
own arm ; they must redress their wrongs by the sword 
when none will arbitrate justly. Israel had a right to 
the soil of Canaan, a divine and unrelinquished right ; 
he had been forced by famine to quit it for a season, and 
while gone after bread he had been seized and enslaved, 
and therefore his title to 6anaan was strictly valid, and 
as none would give him possession of his patrimony it 
was righteous in him to lay hold of it vi et armis. 

To such as deny God's right in the soil, our view will 
seem preposterous : and some would say, " Let Israel do 
without his patrimony rather than go to war, and leave 
the matter with God and he will settle it at last." Such 
talk is all fustian. Nations are temporal existences, 
their rewards and rights and punishments are as nations, 
all this side hell and heaven, and as God pointed out 
the sword to Israel to gain his divine rights as a nation, 



58 PHILOSOPHY OF THE HEBREW SYSTEM. 



so he points it out to all other nations in the same con- 
dition. 

The bible teaches us as individuals under the same 
government to do good to our enemies, and yet it re- 
quires us to have them brought to punishment for the 
common good of society. To make an enemy do right 
is no evidence of a want of love to him, provided we do 
not do it from pure hatred of him, rather than of his 
wickedness. So to make wicked nations and tyrants do 
right is no proof of want of true love to their souls, even 
if we have to break their power to atoms. God com 
mands us to sanctify war. 

As the commonwealth of Israel was composed of two 
departments, viz., the church and the state, and as like 
typifies its like, the church of Israel typified the Christian 
church, and the Hebrew state typified the Christian state, 
and both together typified the Christian commonwealth 
that was to rise in 1776, and to be completed by the 
Millennium. If we trace the rise of Christianity into a 
great free government in America we shall find the 
philosophy of its history in a facsimile of the rise of 
the Hebrew confederacy in its^ great elements. 

As the Hebrew people were at first few and feeble, so 
were the Christians ; as the twelve families of Jacob were 
united into a family confederacy, so were the different 
branches of the family of Christ united into a great con- 
federacy as early as the third century, and as a social 
government existed in embryo among the Hebrew fami- 
lies, so did a great social government in like manner 
exist among the Christians. 

As the Hebrews found protection from destruction, 
and enjoyed repose for a while from union with the 



PHILOSOPHY OF THE HEBREW SYSTEM. 59 



throne of Egypt, so did the Christians find repose from 
the attack and destruction of their foes by a union with 
the throne of spiritual Egypt. 

As the climate and soil of Egypt, together with its 
bondage, served to produce finally a numerous and 
hardy race of people, so the country of Europe especially 
was favorable soil. for the growth of Christianity, and the 
hard bondage of spiritual Egypt served but to mold into 
the noblest form the souls of the advocates of liberty and 
true religion. As the customs of the Hebrews were an 
abomination to the Egyptians, so the religious rites and 
customs of the faithful and spiritual circumcision were, 
and still are, an abomination to spiritual Sodom. As 
common suffering in Egypt produced a common sym- 
pathy, and cemented the common brotherhood into a 
resolve to unite to sustain a common cause, so a com- 
mon lot as sufferers led the faithful to sympathize with 
each other, and to coalesce in union to sustain common 
liberty and independence. 

Freedom is but a common body, as truly as true reli- 
gion ; if you strike one member, all of the others sym- 
pathize with it. Let the cry of the oppressed in any 
portion of the old world reach America, and every one 
of its millions of nerves are agitated, and all its pulses 
beat with excitement and indignation. 

As the climax of the sufferings of the Hebrews rallied 
them around their leader for deliverance, so the climax 
of oppression on the American colonies instantly united 
them by elective and electric affinity. It was then 
that separate and independent provinces were melted 
like ingots of gold into a state of common fusion, 
or were welded like bars of steel by the fire and the 



60 PHILOSOPHY OF THE HEBREW SYSTEM.. 



hammer of despotism. And as the pride of Pharaoh 
wrought unwittingly the release of Israel, so the pride 
of monarchy brought out the stars of the great western 
constellation into the heavens of liberty. 

As Israel entered a wilderness to stand its probation 
under a new constitution, so the advocates of civil and 
religious freedom entered the American wilderness to 
try the fortunes of a great republic. As Israel elected 
God for its King, so did America; as Israel was prepared 
to conquer Canaan by its discipline, and to maintain a 
great republic, so the United States in the wilderness is 
preparing to dash the great image of autocracy to atoms, 
and to establish the Millennium. As Israel had its 
judges or shaphetim, or chief magistrates, nominated 
by God and allowed by the people, so the people of our 
country choose their own executives. 

As many people in the American colonies were not 
pious, and yet approved of the liberty taught by Chris- 
tianity, so many of the Hebrews were unbelieving in 
the religion of Moses, and yet approved and contended 
for the justness of constitutional liberty. Those who 
imagine that anti-typical Israel was to be composed of 
pure and holy men altogether, are greatly mistaken. 
On this principle, the Hebrew church, as a type, would 
have required that every member of the anti-typical or 
Christian church should have been holy. As the church 
of typical Israel possessed true doctrine, though many 
who belonged to it were impure, so the common- 
wealth of anti-typical Israel possesses the true doctrine 
of human government, though many who enjoy its 
benefits are not true Christians. In the end of time, 
the angels shall gather out of the government of 



PHILOSOPHY OF THE HEBREW SYSTEM. 61 



anti-typical Israel, or "out of the kingdom, all things 
that offend, and them that do iniquity \" 

The growth of freedom, spiritual and civil, is necessa- 
rily gradual, as is the growth of an oak from an acorn. 
Men generally over the world, in past ages, and two 
thirds of them in the present age, have been, and are, 
as unfit for republicanism as the wicked are for heaven. 
It is a received maxim, that " the best form of govern- 
ment for any people, is the best that its present moral 
and social conditio?! renders practicable ." A democracy 
can not exist without a high state of morals and intelli- 
gence blended together ; we repeat it, they must both exist 
together. Their general attainment, at the greatest speed, 
must be comparatively slow. The general prevalence 
of democracy over the whole earth, will, therefore, be 
gradual, and will be attended in its inarch with the total 
extinction of some inferior races, as for instance, the 
Mexicans, and islanders of the Pacific. Europe is in a 
better state to receive republicanism than Asia or Africa, 
and yet Europe is far below the standard of the require- 
ments of the case. Morality and intelligence are there 
retarded by the union of church and state, or by civil and 
spiritual monarchy. These barriers must be broken 
before Europe can move another step toward republi- 
canism. It must be fused by the melting bolts of 
universal revolution, and its dross be thrown off like the 
cinders of a blast furnace, before it can hope for much. 
It must then have a great leading power, in whom it 
can repose confidence, as a guide to republican exalta- 
tion. No guide in such a case can be safe, but one ^\xo 
has tried the experiment on a grand and successful scale. 
America, therefore, is the natural hope of European 



62 COLLATERAL TYPES. 



freedom. The pilgrims of liberty, crowned with fortune 
and glory, will return, freed from tears, and share their 
salvation with the brothers left in bondage behind them. 
The child of sorrows, in the day of his splendor, will send 
the wings of an eagle to cover the retreat of his orphan 
sister, from, the serfdom of Sodom. 



SECTION III. 
Collateral Types. 

In the Hebrew system are several collateral types or 
symbols not unworthy of consideration. 

Of these w r e mention specially, Hagar and Ishmael, 
Sarah and Isaac, Moses and Aaron, the Hebrew church 
and state associated, and the two pillars of the temple, 
Jachin and Boaz. These were dual types of the dual 
government to come on earth. 

1. Hagar and Ishmael. These were typical of the 
serpent and his seed, or of the religious and civil power 
of Satan. "For it is written, Abraham had two sons; 
the one by a bondmaid, and the other by a free woman. 
He who was of the bondwoman was born after the flesh; 
but he of the free woman was by promise. Which things 
are an allegory ; for these are the two covenants ; the 
one from Mt. Sinai, which gendereth to bondage, which 
is Agar. For this Agar is Mt. Sinai in Arabia, which 
answereth to Jerusalem, which now is, and is in bond- 
age with her children. Now we brethren, as Isaac was, 
are the children of promise. As then, he that was born 
after the flesh persecuted him that w r as born after the 
spirit, even so it is now." 



COLLATERAL TYPES. 63 



Here the free and the bondwoman are said to figure 
the two covenants, or the religion of dead works, or of 
Satan, and the religion of faith in Christ. 

The two sons of these women, also, are said to be 
figures ; and of course are different in signification from 
the women. If we now look at the original affirmation 
of God to the serpent, we find that Sarah and Isaac 
coincide with "the woman and her seed," and that 
Hagar and Ishmael coincide with the serpent and his 
seed, and, by consequence, they severally represent the 
two departments of the kingdom of God, and the two 
departments of the kingdom of Satan. 

2. We see again the two departments of the kingdom 
of God represented by Moses and Aaron, who were the 
respective heads of the two departments of the common- 
wealth of Israel. As the kingdom of Israel was really a 
kingdom of God, and as it was typical of the final king- 
dom of Israel, its two departments must have their 
respective parallels in the coming kingdom, otherwise the 
type would be an imperfect one, which would be an 
unanswerable supposition. 

3. The two pillars of the porch of Solomon's temple 
were typical, for all the parts of the temple were so, and 
as there is nothing with which they coincide except the 
dual law and dual government of God, it follows that 
they represented these. Indeed, the duality of such a 
multitude of symbols, in the scripture, all referring to 
the plan of salvation, is an insuperable argument from 
analogy to prove that God intended prominently to 
present the dual character of his kingdom. 

4. The bondage of the Hamitic race in the family of 
Abraham, and the Hebrew commonwealth, were alike 



64 ISRAEL. 



typical of the final inferiority of Satan's power at the 
possession of the world by Christianity. 

Hagar and Eliezer, the one an Egyptian and the 
other a Damascene, were of the Hamitic, or accursed 
race, so were all the bondmen of the Hebrews. This 
truth is deducible from the fact, that Hagar, the Egypt- 
ian, was a bondmaid, and, with her son, typified the 
old covenant of works. 

It is not a little remarkable, that the family of Ish- 
mael, like that of Jacob, w r as divided into twelve 
branches, from his twelve sons. "Their hand against 
every man," is a faithful portraiture of the sin-power of 
Satan. 



CHAPTER IV. 

ISRAEL RESTORED IDENTICAL WITH THE UNITED STATES. 

The proposition of the world's redemption was stated 
to Adam ; the divisions of the subject were announced 
by Noah ; the subdivisions were treated of by succeed- 
ing prophets ; fulfillment has illustrated each point, and 
the trump of God and the voice of the archangel will 
eloquently close the subject. As our purpose is to out- 
line the prophetic system, and to amplify on those themes 
only which are of deepest interest to our own times, w T e 
shall take up only the prophecies which affirm the 
restoration of Israel to nationality in the latter day. 

The Jews and speculative theologians have for near 
eighteen hundred years, believed that Israel would be re- 
stored to nationality in Palestine, and that it w T ould then 



ISRAEL. 65 



become the head of the whole world, and be the great agent 
in its Christianization. We protest against this theory, 
because it is absurd, fanatical, and repugnant to scrip- 
ture, as well as to common sense. We believe that the 
carnal Israel will be, to a certain extent, Christianized, 
and that it will re-settle in Palestine, and form an inte- 
gral portion of the Millennial republic, but that it will 
have no superiority at all over the other Christian states 
of the Millennial confederacy ; we think it will simply be 
a common beneficiary of good government, as all other 
Christian states will be. We further believe the United 
States to be the first fruits of the promised restoration 
of Israel, and that the Millennial republic will be the 
salvation of " all Israel," politically speaking. To con- 
firm our views, we submit the following arguments. 



SECTION I. 
Absurdity of the Common Theory. 

This theory, which we have briefly stated, is too well 
understood to require an enumeration of its points. It 
has been, and still is, advocated by many learned men ; 
but " great men are not always wise," and " learned 
men, w T hen they err, err egregiously." Our objections 
lie against the theory, however, and not against its 
supporters, and are as follows : 

First. The geographical position of Palestine is not 
such as to favor its claim to be the ultimate capital of the 
world. The capital of the world should be so located as 
to be easy of access to all nations, and should be above 
them, or higher than all other portions of the globe. 
6 



66 UNITED STATES. 



This can by no means be said of Palestine, which is 
difficult of access, and has scarcely any one commanding 
natural feature to recommend it as the physical head of 
the globe. America is the only country on earth that 
can by possibility lay any claim to be its natural capital. 
The researches of Lieut. Maury have demonstrated that, 
by wind and wave, it is down stream from our country 
to all the world ; and that all nations must ascend to it 
to reach it. With an ocean on either hand, its power 
can descend with celerity to every country on the sphere ; 
and that, too, from even the deepest interior of our 
territory. 

Second. It is absurd to suppose that Palestine can be 
the agricultural capital of the world. It is a very small 
country, say about the size of some of the counties of 
our own states ; it is broken by mountains, and has but 
a very small tract of arable land, and under the highest 
state of cultivation could export comparatively few 
products, and no great variety even of them. 

How could it therefore compare with America ! how 
could the little valley of Jordan compete with the shores 
of the Amazon ! or the vale of Jehoshaphat with the 
valley of the Mississippi ! We need not argue this 
point any farther, for the very thought of Palestine being 
the agricultural head of the world is repugnant to 
common sense. 

Third. It is absurd to suppose that Palestine can 
ever become the commercial capital of the world. In 
selecting Palestine as the type of the great Israel, God 
chose a country without temptations to commerce, lest 
the people should be scattered and amalgamated, and 
lose their Hebraic identitv. A commercial head of the 



UNITED STATES. 67 



world, should be a country of great agricultural and 
mineral wealth ; it should have fine harbors, and many 
of them, and should be accessible on all sides round. 
But none of these things can be said of Palestine. 
Sidon, and Acre, and Joppa are all on one side of its 
coast, and are comparatively insignificant havens. With- 
out vast productiveness in a country, assisted by good 
harbors, a commercial headship is utterly impossible, 
and hence to talk of Old Canaan being the commercial 
center of the great nations of the earth is vanity. 

Fourth. Palestine can not be the manufacturing head 
of the world, for it has no natural facilities for such an 
ascendency. 

Fifth. It can not become the intellectual head of the 
world. Art and science can flourish only where the 
resources of a country demand their cultivation to develop 
its native wealth ; and in proportion to the diameter of 
a country's natural advantages, so will be its intellectual 
advancement, under a free constitution. And certainly, 
then, little Palestine can not compete with Europe or the 
Americas. 

Neither can it be claimed that the Jews are superior 
in native genius to the white race generally, since, un- 
aided by inspiration, they have not been equal in intel- 
lectual manifestations of power to the Greeks, Romans, 
French, English, or Americans. Besides this, the white 
race has, and will continue to have, as great stimulus 
and as many collateral aids to intellectual culture as the 
Jews can ever hope to attain. We can think, and 
invent, and discover, and learn, and write, and print, 
and read as much as the Jews possibly can ; and it is 
arrogance to talk otherwise. 



68 UNITED STATES. 



Sixth. The Jews can not become the political head of 
the world in Palestine. It requires the greatest elements 
of power to hold the scepter of the world's dominion. 
Vast national resources, vast territory, commerce, agri- 
culture, manufactures, and improvements, with great 
enterprise, must combine with the mightiest intelligence, 
and the greatest moral power, to rule the world in its 
present state of advancement ; and these, in the highest 
degree, Palestine, from the very nature of its locality, 
limits, and native qualities, can never possess. When 
the world was far less potent than it is now, and was 
more easy to be controlled, Judea possessed the most 
insignificant political influence in it ; and if, under better 
advantages, it w r as a mere cipher in the political world, 
it certainly, under worse advantages, will not become the 
head of it. It is most ridiculous to think of such a 
thing. Will Russia, Britain, Germany, France, and 
America become the vassals of the Jews ? will they give 
their scepter to a patch of country that could not supply 
the world with cabbage ; and to a people that can never 
become their mental and political superiors ? The very 
thought is full of absurdity and fanaticism. 

If it be contended that this result of supremacy is to 
occur through miraculous agency, we answer that no 
promise of such agency exists, and the belief in it is a 
species of Millerism, and equally as fanatical, though a 
little more popular. It is averred by some advocates of 
the theory, who feel its absurdity, that Christ himself 
will appear and reign in person, in Palestine, and will 
come at the war of Armageddon. We reply, that Christ 
says no such thing, but, on the contrary, affirms that his 



UNITED STATES. 69 



second advent will not occur till " after that tribulation 
of those days be ended." 

Seventh. It is claimed that the Jews, restored to 
Palestine, will be the spiritual head of the world. We 
reply that such a notion is chimerical, for Christians 
are to be the spiritual head of the world, and not carnal 
Israel. The Christians in America have all the revela- 
tion the Jew T s can have ; they have the Bible, which 
contains all that God will reveal till the second advent ; 
and they can know as much about it as the Jews can ; 
they can print as much as the Jews in Palestine would 
be able to do ; they pray as much, preach as much, and 
worship God as devoutly, and also possess as much zeal 
as the Jews ever did, or ever will ; so that there is not a 
single chance for the Jews to become their superiors, 
much less their head. 

Eighth. The theory of the carnal restoration requires 
that the ten lost tribes, as well as Judah &nd Benjamin, 
shall be reunited in Palestine, at the restoration. Now 
this is utterly impossible, without a resurrection of the 
dead ; for the existence of the ten tribes, at the present 
day, can not by any means be proved. It is said that 
traces of them exist in Asia, but traces are not tribes, 
and the Jews in Asia are, no doubt, the descendants of 
the dispersed of the two tribes, and not of the ten. 

The truth is, the ten tribes were prone to amal- 
gamation with the heathen, and for this reason they 
were ejected altogether from Canaan ; and were in a 
few centuries almost entirely lost by amalgamation, and 
certainly have lost their identity as ten tribes, long ago, 
by mingled blood. . 



70 UNITED STATKS. 



Ninth. Were the Jews to be Christianized, then the 
Hebrew ceremonial law would cease to be a wall of 
separation between them and Gentile Christians. Cir- 
cumcision, and other rites, and especially the law or 
custom forbidding marriage w T ith Gentiles, would cease, 
and all essential difference between them and Gentile 
converts would have an end. Amalgamation would 
follow, and the distinctive ethnological character of 
Hebrews would also cease. 

To all these things it is replied, that the word of God 
declares the restoration of Israel, and " every word of 
God standeth sure." "We most cordially admit the 
proposition, but deny that prophecy ever proclaimed the 
occurrence of events that are repugnant to common 
sense. Indeed, any interpretation of God's word that 
brings from it a theory really at variance with the laws 
of nature and good sense, is, to say the best of it, a 
false interpretation. 

The Hebrews were a typical people ; typical of the 
Christians ; and what purpose is to be subserved by the 
reconstruction of a typical people ? The whole plan of 
the world's redemption to the judgment is revealed to us, 
and in that plan, the restoration of carnal Israel, as the 
head of the world, can be seen to answer no useful pur- 
pose. If it be said, as it is, by theorizers, that the Jews 
are to be the great instruments of the conversion of the 
world, we answer that such a position is the depth of 
absurdity. For St. Paul says : " Blindness in part is 
happened to Israel, until the fullness of the Gentiles be 
come in. And so all Israel shall be saved ; as it is 
written, There shall come out of Sion the Deliverer, and 
shall turn away ungodliness from Jacob ; for this is my 



UNITED STATES. 71 



covenant unto them." — Rom. xi. Here the conversion 
of the Gentile world is plainly seen to transpire before 
that of the Jews, and also that the church from among 
the Gentiles is to be the agent to convert the Jews ; and 
the Jews are to be the last people converted to the 
gospel. How absurd, then, it must be, to say that the 
Jews, restored to Palestine, are to convert the Gentile 
world. 

The covenant here stated, speaks only of the spiritual 
restoration of Israel, and not of a restoration to Pales- 
tine. The restoration to God is as different a thing 
from restoration to Palestine, as Palestine differs from 
heaven. 

Again, as Christians have equal rights with the seed 
of Abraham, if the Jews are restored to Palestine by 
promise, then all the seed of Abraham must settle there 
also, and, by consequence, the w r hole Christian wwld 
must immigrate to it. But as such an immigration is 
too absurd for a moment's consideration, the theory is 
false, because of its absurdity. 

It is objected to our views, that the Jews have been 
providentially preserved as a separate people, and that 
this argues their final restoration to Palestine. We 
reply, that we cheerfully concur w 7 ith such an opinion, 
but deny that they are to be the head of the world. We 
sympathize with the Jews, in all their captivity and 
wanderings, but we sympathize more with the Christian 
Israel in all its red path of martyrdom. If carnal Israel 
has been a wanderer, and homeless, so has been Chris- 
tian Israel ; if carnal Israel has been providentially pre- 
served, so has Christian Israel ; carnal Israel is a captive 
for its iniquity, but Christian Israel for its innocence ; 



72 UNITED STATES. 



the former for its vice, the latter for its virtue ; the one 
murdered the Prince of Life, the other worshiped him ; 
the Jews have ever continued to hate Christ, and pull 
down his cause ; the Christians have loved him, and 
have sealed their devotion with their blood. Now, 
should God place carnal Israel above spiritual Israel, 
should he give him superior honors, and wider dominion, 
and greater glory, then would God be seen to reward 
his inveterate foes, and degrade his fast friends ; then 
would he encourage treason, and disgrace fidelity ; then 
would he exalt vice, and condemn virtue ; then iniquity 
would be at a premium, and righteousness at a fearful 
discount; then equal rights would cease from Christi- 
anity, and contentment would leave the world. 

Carnal Israel can not become the capital of the world, 
without a violation of every law of nature, good sense, 
justice, and good government ; and the theory which 
teaches such a doctrine is, therefore, false, fanatical, and 
full of evil. 



SECTION II. 
The Common Theory Anti-Scriptural. 

A theory repugnant to good sense, is repugnant to 
scripture ; and we shall find every thing in the plain 
teachings of the New Testament to conflict with the 
restoration of carnal Israel. Were the restoration of 
Israel to Palestine taught by the prophets, it is absurd 
to suppose the great and important fact would not be 
mentioned, or at least alluded to, in the New Testament. 
The New Testament is the great expositor of the Old, 
but it never says that carnal Israel will be restored to 



UNITED STATES. 73 



Palestine ; never hints it, never implies it. Now, why 
this silence about Canaan ? why this emphatic neglect 
of carnal Israel, and full attention to Christian Israel, if 
the carnal seed of Abraham were to be the heirs and 
inheritors of the world ? The silence can be interpreted 
to mean nothing in favor of the carnal restoration, and 
must mean every thing against it. We shall now quote 
some few decisive passages on the subject, and leave 
them with the impartial for mature consideration. 

That nationality was promised to Israel, in the latter 
day, can not be doubted. The prophets most unequivo- 
cally announce it, and it is fully and plainly inferable 
from the great promises of the world's redemption, and 
the promised blessedness to all nations through Christ. 
Did true Christianity universally prevail among men, 
Christian republicanism would also necessarily spring 
up universally. Now, in the progress of Christianity 
toward universality, it is obvious that some one part of 
the earth would first be Christianized, and by conse- 
quence a true Christian nationality would prevail in that 
Christianized portion, and that would be the restoration 
of nationality as tar as it extended. In speaking of the 
restoration of Israel, no one imagines that the same 
identical Jews who formerly lived in Palestine are to be 
restored to it, and to nationality; the legitimate descend- 
ants of Abraham only can be those to whom the promise 
was made. The controversy will, therefore, be decided 
by determining who are the legitimate seed of Abraham. 
We affirm that the Christian seed of Israel are the only 
true heirs of all the promises, and that Christians of the 
Gentiles are as truly the heirs of the promises, as are 
Christians from among the Jews. We shall proceed 



74 UNITED STATES. 



with our arguments as follows: 1. Nationality was 
promised to the true seed of Abraham in the latter day. 
2. The Christians are the true seed of Abraham. 

First. Promised restoration to Nationality, — Some 
persons who oppose the restoration of Israel to Palestine 
have taken an extreme position, and have disbelieved in 
any national restoration whatever. 

This position is as absurd as the theory it opposes, 
because unequivocal prophecies declare a restoration to 
nationality; and it must, also, transpire from the very 
nature of things. We shall quote, for the present, but 
two authoritative and decisive prophecies on the subject, 
out of a score that now lie open before us. 1. " And it 
shall come to pass in that day, that the Lord shall set 
his hand again the second time to recover the remnant 

of his people, and shall assemble the outcasts 

of Israel, and gather together the dispersed of Judah 
from the four corners of the earth. * * They shall 
fly upon the shoulders of the Philistines toward the 
west." — Isa. xi. 2. " Surely the isles shall wait for 
me, and the ships of Tarshish (Spain) first, to bring thy 
sons from far. * % % * The nation and kingdom 
that will not serve thee shall utterly perish. * * Thy 
people shall be all righteous, they shall inherit the 
land forever." — Isa. lx. As it is utterly impossible to 
spiritualize these passages, and as they, without the 
shadow of a doubt, predict the latter day restoration of 
Israel, the national restoration of the seed of Abraham 
must be a conceded point on all hands. The terms 
"West," and " Ships of Tarshish," utterly refuse to be 
accommodated to a mere figurative, or to a spiritual 
meaning. 



UNITED STATES. 75 



Second. The Christians are the true seed of Abra- 
ham, to ichom the promises inure. 

1. *IV7io are Jews? — " He is not a Jew, which is one 
outwardly, neither is that circumcision, which is out- 
ward in the flesh. But he is a Jew which is one 
inwardly ; and circumcision is that of the heart, in 
the spirit and not in the letter; whose praise is 
not of men but of God."— Bom. ii. 28, 29. " For they 
are not all Israel, which are of Israel ; neither because 
they are the seed of Abraham are they all children, but 
in Isaac shall thy seed be called. That is they which 
are the children of the flesh, these are not the children 
of God ; but the children of the promise are counted for 
the seed." — Bom. ix. 7-9. 

u Know ye therefore that they which are of the faith, 
the same are the children of Abraham. So then, they 
which be of faith are blessed with faithful Abraham. 
That the blessing of Abraham might come on the 
Gentiles through Jesus Christ. There is neither Jew 
nor Greek, there is neither bond nor free, there is neither 
male nor female, for you are all one in Christ Jesus. 
And if ye be Christ's, ye are Abraham's seed, and heirs 
according to promise." — Gal. iii. 

In these passages, the Jew who is to be the inheritor 
of the promises, is plainly stated to be one who is an 
heir, by faith in Christ, and by that only. It is also as 
plainly affirmed as language can express it, that there 
is no difference in equality of right between the Gentile 
and Hebrew seed of Christ. Those therefore who insist 
on the superiority of right to pre-eminent position of 
Hebrew Christians, are in direct conflict with the text. 
They affirm there is a difference, while the text affirms 



76 UNITED STATES. 



that " all are one in Christ," and that " there is no dif- 
ference between the Jew and the Greek." — Rom. x. 12, 
That the carnal seed are not received among the heirs 
of the promises, is further manifest from the affirmation 
of Christ to the Jews. He said : " Ye are of your 
father the devil, and the lusts of your father ye will do." 
c; If Abraham were your father ye would do the works 
of Abraham." — John viii. 

2. Heirship of the world. — "The promise that he 
should be the heir of the world was not to Abraham or 
to his seed through the law, but through the righteous- 
ness of faith." — Rom. iv. 13. 

" For if the inheritance be of the law, it is no more of 
promise ; but God gave it to Abraham by promise." — 
Gal. iii. 18. 

Here the inheritance to Abraham is plainly given to 
all believers in Christ without any distinction between 
Jewish or Gentile converts. All benefits conferred upon 
men in the latter day were to spring from the gospel, 
and the gospel confers equal rights upon all of its bene- 
ficiaries throughout the world, irrespective of carnal rela- 
tion to Abraham, for God is no respector of persons. 

3. Promise sure to all the seed. — M To Abraham and 
his seed were the promises made. He saith not, and to 
seeds, as of many but as of one, and to thy seed which 
is Christ." How differently this sounds from the " two- 
seed" doctrine of the restorers of carnal Israel. " Now 
we, brethren, as Isaac was, are children of promise." — 
Gal. iii and iv. "Therefore, it is of faith that it might 
be by grace ; to the end the promise might be sure to all 
the seed ; not to that only which is of the law, but to 
that also which is of the faith of Abraham, who is the 



UNITED STATES. 77 



father of us all." — Kom. iv. 16. Many other pointed 
texts of similar import might be quoted, if demanded, 
but these are sufficient to annihilate the theory of the 
superiority of carnal Israel. This theory makes two 
Israels, differing in blessedness in the final heirship, the 
gospel affirms there is but one ; it claims a wide differ- 
ence between the privileges of Jewish and Gentile Christ- 
ians, the gospel affirms " there is no difference ; " it 
makes the promise sure to a part of the seed only, the 
gospel declares it " is sure to all the seed ; " it blesses 
the Israel of Moses, but leaves the Israel of Christ under 
a curse. These things being so, is not the carnal theory 
of Israel altogether unscriptural and false ? 



SECTION III. 
The United States is Israel Restored. 

Having shown that nationality was unequivocally 
promised to Israel, in the Christian era, or "latter 
day," and having demonstrated, as we think, that the 
application of this promise to carnal Israel, is at utter 
variance with the gospel, its reference to Christians only, 
is an inevitable conclusion. The United States being 

Note. — During the Sabbatic year, or Jubilee, every man returned 
to his own possessions; "God divided to the nations their inherit- 
ance," in the days of old; during the Millennium, the Jubilee, or 
Sabbatic year of the world, the races will return to their patrimony; 
Negroes will return to Africa, Shem will occupy his own portion, 
and Japhet his, and scattered Hebrews will return to their portion, 
originally divided to them; they may then form an integral part of 
the general republic of mankind, but will possess no domination over 
it, as the carnal theory proposes. 



78 UNITED STATES. 



a late and extraordinary Christian people, we inquire, 
may it not be the veritable nationality of the prophets ? 
If it is an Israel at all, if it coincides with all the great 
characteristics predicted of a Christian nationality, then 
all doubt must end, and our country rise into an im- 
portance and sublimity absolutely overwhelming. We 
assume the following positions : 

1. The United States is a Christian Israel. — The 
name, Israel, literally signifies, "a prince with God, or 
wrestling or prevailing with God." It was a personal 
appellative of Jacob, and, by metonomy, of his descend- 
ants ; in the Old Testament, when used declaratively, it 
refers either to the Hebrew nation, or to the ten tribes; 
in the New Testament, it is applied to Christians, as, for 
example, " the Israel of God." — Gal. vi. 

With the literal sense, the United States coincides, for 
it wrestled with God in universal prayer and tears, in 
its great struggle for civil and religious liberty, and it 
prevailed. 

It is also, in form, a dual nationality, as was Hebrew 
Israel, the specific difference being just that existing 
between the Mosaic and Christian dispensations. 

It is composed of a vast body of Christians, and its 
nationality, the offspring of their principles and of them- 
selves, is as legitimately entitled to their name of Christ- 
ian Israel, as is the legitimate child to the name of its 
sire ; at the transformation of the Hebrew church into 
a nationality at the exodus, the name Israel was properly 
transferred to the nation ; so the name of Christ's Israel 
may, with equal propriety, be applied to a nationality 
into which this Israel is transformed, the cases being 
exactly similar. 



UNITED STATES. 79 



The United States, from these several considerations, 
may, therefore, with strict propriety, be called an Israel 

2. All the great features predicted of Israel restored 
are possessed by the United States. — The most complete 
and specific descriptions of the restoration, are given by 
Ezekiel and Isaiah ; to these we shall devote most atten- 
tion. To appreciate, in any degree, the arguments of 
our entire work, it must be kept constantly in view, that 
prophecy is of two kinds — the clear and the obscure. 
The former needs no explanation ; to know the true im- 
port of the latter, demands the greatest skill, and its 
exact meaning can be known only by fulfillment, coin- 
ciding with some one of the plurality of legitimate 
expositions, of which the specific prediction is, a priori, 
susceptible. By far the greater portion of prophecy 
is intentionally obscure. The obscurity proceeds from 
the ambiguity of terms used, or from symbols ; the 
language of symbols is always determinate and simple, 
but realization is essential to their application to their 
subjects ; ambiguous terms, from the nature of the case, 
admit of a plurality of senses, a priori. To determine 
which of these meanings was the divine intention, and 
at the same time to show an unequivocal fulfillment 
in the end, necessitates the following rule : any legiti- 
mate , a priori, exposition of an obscure prophecy, with 
which future events clearly coincide, is thereby deter- 
mined to be the intention of the prophecy, and such 
coincidence is fulfillment. The great point of import- 
ance, then, is to be certain that our a priori expositions 
are legitimate, and a rule to test such legitimacy is de- 
manded. The rule is this : any exposition not opposed 
to the context, nor to the nature of things existing, before 



80 UNITED STATES. 



fulfillment, must be considered legitimate.* With these 
positions stated to guide the inquirer', we proceed. 

First. " Surely the isles shall wait for me, and 
the ships of Tarshish first, to bring thy sons from 
far" — Isa. lx. 

1. The term "isles," was applied anciently to Europe, 
and all countries west of Asia Minor. Those vast coun- 
tries supposed to exist in the Atlantic, west of Gibraltar, 
are also termed isles, by both Plato and Diodorus 
Siculus. 

2. u The waiting of the isles for God," implies either 
their delay in receiving the emigrating people of God, 
spoken of in the text, or of the gospel ; the former is 
more likely the meaning, since the ships bringing emi- 
grants are those the isles were waiting for ; indeed, the 
consecutive coupling of isles waiting for God, and for the 
ships with emigrants, almost necessitates this meaning. 

3. "The ships of Tarshish." Tarshish was the most 
ancient name of Spain ; it is supposed to apply, also, to 
Tarsus in Cilicia. 

4. " Tarshish first;" the word u first," was intended 
pointedly to specify the first people who would approach 
" the waiting isles." As prophecy notes only the great- 
est events of time, the term "first," must apply to some 
very stupendous and famous circumstance. Now w r e do 
not claim that our exposition is the only one of which 
the text is susceptible, but simply that it is legitimate ; 
this claim must be admitted, because it is in accordance 
with the rule stated above, and therefore can not be 
denied. America answers to the term " isles," and "the 
ships of Tarshish first," to the discovery of America by 

* See discovery. 



UNITED STATES. 81 



the ships of Spain, opening the way to the emigration of 
God's people, to form a nationality in " the isles.*' The 
events coinciding with the legitimate exposition given, 
the prophecy is seen to be realized, as w r e supposed, and 
our supposition is thus confirmed, as the real intention 
of the prophecy. 

Second. "In the latter years thou shalt come into 
the land that is brought hack from the sword, and is 
gathered out of many nations against the mountains of 
Israel, which have been always vmsteP — Ezek. xxxviii. 
As the Israel restored was to he of Christians, this text 
must predict the nationality of Christians, gathered from 
various countries. The country u always waste," prior 
to their coming, was manifestly a wilderness, ;; from of 
old." America coincides with the country described, 
and the United States with the " gathered " nationality 
of Christian immigrants. 

Third. " Thine eyes shall see Jerusalem a quiet 
habitation, a tabernacle that shall not be taken down. 
But there the glorious Lord shall be unto us a place 
of broad rivers and streams; wherein shall go no 
galley with oars, neither shall gallant ship pas* 
thereby." — Isa. xxxiii. The peace and permanency of 
Israel are elsewhere spoken of by the prophets, who 
affirm, that once restored, it shall never fall again. 
"There, the Lord being a place of broad rivers and 
streams," teaches that prosperity and peace in the land 
of Israel will spring from the gift of a place of broad 
rivers and streams, where the tabernacle of Israel's na- 
tionality shall be erected. It is common, ip scripture, 
to embody a promise, or threat, in terms figurative, 
which, when taken literally, designate the very agencies 



82 UNITED STATES. 



by which the threat or promise is realized. Sword 
and fire may symbolize war ; or rain may represent 
plenty, yet each is an essential agent in the realization. 
So broad rivers and streams may symbolize vast inland 
prosperity, and yet are essential means of effecting it, 
and may, therefore, be taken in a literal, as well as figu- 
rative sense. Galley and gallant ship, represent the 
greater and smaller classes of war vessels ; their presence 
would indicate the vassalage of Jerusalem to foreigners, 
their absence, therefore, declares Israel's independence. 
Vast inland prosperity afforded by broad rivers and 
streams ; a glorious independence of all nations, are 
mighty features of the great American people. Our 
exposition is, a priori, legitimate, and is endorsed by the 
facts, as the intention of the prophet. 

Fourth. " They shall bring thy sons in their arms, and 
thy daughters shall be carried upon their shoulders:** 
— Isa. xlix. "But they shall Jly upon the shoulders of 
the Philistines toward the westP Bearing upon the 
shoulders plainly teaches the transportation of Israel by 
the Gentiles ; and Moses teaches that flying upon another, 
means transportation; hence it might mean it here. The 
course of transportation would then be westward ; and, 
as Philistia was west of Palestine, it is manifest that 
Palestine is not the country of restoration, and Philistia 
is a figure of the modern foes of God. Now, the great 
emigration of Christians to America, was westward, from 
the maritime Philistia of modern Europe. 

F'tfth. "Ye shall inherit the land according to the 
twelve tribes of Israel; Joseph shall have two portions P 
— Ezek. xlvii. Joseph had two portions of old Israel, 
and thus there were thirteen tribes, and the same number 



UNITED STATES. 83 



was to exist at the rise of Christian Israel. In the forty- 
eighth chapter, it is said, these divisions shall lie side 
by side, on a great sea, with their limits extending " from 
the east side unto the west side." A map of these is 
published in Clarke's Commentary. All prophecies of 
the modern restoration, relate to a Christian nation, and 
since the United States arose in thirteen collateral divi- 
sions, whose limits, in the language of the old charters, 
"extended westward, from sea to sea,'- we have over- 
powering evidence, that our country was intended by 
the prophet. 

Sixth. " Kings shall he thy nursing fathers, and 
queens thy nursing mothers" — Isa. xlix. Nursing 
applies to attentions in the infancy of the restoration. A 
word is sufficient. The memorial of nursing kings, and 
queens, and princes, will remain upon our rivers and 
waters, our counties and towns, our cities and states, 
while time shall last. Louisiana, Georgia, the Carolinas, 
Virginia, Maryland, Delaware, New York, New Jersey, 
and New Hampshire, will ever suggest the early interest 
of royalty in our colonial history. 

Seventh. "I will restore thy judges as at the first, 
and thy counsellors as at the beginning" — Isa. ii. 
Judges and counsellors were an essential part of Hebrew 
democracy, or of the first government, and their resto- 
ration implies republicanism. "Their nobles shall be of 
themselves, and their governor from the midst of them." 
— Jer. xxx. The selection of rulers from the masses of 
the people, is incidental to democracy only. " Thy de- 
stroyers, and they that made thee waste, shall go forth 
of thee." — Isa. xlix. Spiritual and civil monarchists 



84 UNITED STATES. 



were ever the destroyers of Christians, and the removal 
of their power, leaves only the alternative of freedom. 

Eighth. "Thou (Gog) shall say, I will go up to the 
land of unwalled villages ; I will go to them that are 
at rest, that dwell safely, all of them dwelling toilhout 
walls, and having neither oars nor gates, to turn thy 
hand upon the desolate places that are now inhabited, 
upon the people that are gathered out of the nations" — 
Ezek. xxxviii. Our Israel was "gathered out of the 
nations;" "we dwell in the midst of the land;" we "are 
at rest in the desolate places now inhabited ; " we "dwell 
safely in unwalled villages, with neither bars nor gates" 
to our cities. 

Ninth. "Thy waste and thy desolate places, and the 
land of thy destruction, shall even be too narrow, by 
reason of inhabitants. The children thou shalt have 
after thou hast lost the other, (having lost carnal Israel,) 
shall say again in thine ears, the place is too straight 
for me, give place to me that I may dwell." — Isa. xlix. 
Eighteen new states, added to the "Old Thirteen " have 
not mitigated the unceasing cry for " place, that I may 
dwell." Here is a coincidence that comes home person- 
ally to the experience of all of us. 

Tenth. "Thou shalt not see a fierce people, a people 
of deeper speech than thou canst perceive : of a stam- 
mering tongue that thou canst not understand." — 
Isa. xxxiii. The universality of one language is legiti- 
mately inferred from this passage, and the unity of the 
language of the American people, is one of the most 
extraordinary occurrences in the history of great empires. 

Eleventh. "All thy children shall be taught of the 
Lord" Is. liv. A priori, this may mean either con- 



UNITED STATE?. 85 



version to God or universal Christian education. Our 
educational system is unparalleled in history; the Bible 
is its basis, and every child in our country is taught of 
God and the gospel. 

Twelfth, " The abundance of the sea shall be con- 
verted unto thee" That is, the commerce of the world. 
" The forces of the Gentiles shall come unto thee; the 
multitude of camels shall cover thee" That is, vast 
multitudes of immigrants shall pour into the country. 
" Who are these that fly as a cloud, and as doves to their 
windows?" Is. lx. Clouds indicate multitudes, and 
doves returning show that wanderers are flying hither 
for rest, from the flood of sorrow on the earth. 

More graphic accounts of the foreign immigration to 
our shores than Isaiah gives, (chs. xlix and lx) could not 
be written. 

Thirteenth. " In the last days the mountain {civil 
government) of the Lord's house, {church or Christians) 
shall be established in the top of the mountains, and 
all nations shall flow unto it. And many people shall 
go and say, come ye, and let us go up to the mountain 
of the Lord ; {to the nationality) to the house of the 
God of Jacob;" (to the Bible church, Is. iii.) The 
locality of the nation is represented higher than other 
places. Lieut. Maury shows that the whole earth, to 
reach us, is literally obliged to come up to us, because 
we are on the physical head of the world, and doubtless 
in the ancient Eden, with its four-headed river. 

Fourteenth. " These shall come from far ; and lo, 
these from the north and west ; and these from the land 
of Sinim," Is. xlix. Drs. Morison and Hagar affirm 
that Sinim is China, and the latter " undertakes the 



86 UNITED STATES. 



proof in two very learned tracts." How true this text 
of our country ; how unlikely of Palestine ; the Chinese 
are immigrating hither from the west. 

Fifteenth. "The sons of them that afflicted thee, 
shall come bending unto thee" Is. lx. Romanists were 
the great prosecutors of Bible Christians, and their heavy 
laden sons and daughters crowd by tens of thousands, to 
serve as menials, that people whom their fathers afflicted. 

Sixteenth. "The sons of strangers shall build thy 
walls" Is. lx. Our great systems of internal improve- 
ments are our walls of strength, and all their drudgery is 
performed by strangers to our religion and liberty. Ire- 
land, and Germany, and Rome, respond to the prophecy. 

Seventeenth. " Ye shall divide it by lot for an in- 
heritance to you, and to the strangers that sojourn 
among you, that shall beget children among you. They 
shall have inheritance with you" Ez. xlvii. The con- 
stitution tolerates all religions. The inheritance or citi- 
zenship is first to sojourners ; then to those who raise 
families of native born children ; and then to the child- 
ren themselves. Ezekiel's suggestion is profoundly 
politic. To limit citizens' prerogatives to strangers, who 
are heads of native born families, is consonant with good 
sense, as such persons have strong motives to uphold 
good government. 

Eighteenth. "Unto two thousand and three hun- 
dred days, then shall the sanctuary be cleansed." "It 
shall be for a time, times and a haf; and when he shall 
have accomplished, to scatter the power of the holy people, 
all these things shall be finished" " From the time the 
daily sacrifice shall be taken away, there shall be 1290 
days" Daniel. These texts give, each, the length of 



UNITED STATES. 87 



Israel's desolation. Their starting point is at the cessa- 
tion of the daily sacrifice, on the 189th day of 68, A. D., 
and each period is exactly equal to 1708 years. The 
ending point is therefore on July 4th, 1776. On that 
day "a nation was born at once." (See discovery.) 

Before closing the argument, we will consider a few 
objections to it. 

1. Literalists object that we attribute a figurative sense 
to such towns as Israel, Judah, Canaan, &c. We deny 
the charge ; we argue with all our strength to maintain 
that very ground. For instance, the word Israel, liter- 
ally, is not the Jewish nation, as literalists would have 
us think ; it signifies any one person who prevails with 
God, no matter who. Applied to a body of people, it 
is then used figuratively, and, as a figure, it may desig- 
nate the Hebrew nation ; the ten tribes ; the scattered 
Jews of our time, or any single body of Christians, as the 
Waldenses,or "Israel of the Alps." The term is used 
by St. Paul to designate the true seed of Abraham, as, 
" they are not all Israel, who are of Israel ; " " the Israel 
of God," &c. But even on the supposition that the term 
means carnal Israel literally, our position is still tenable. 
Terms are always either literal or figurative; if their 
literal sense stands opposed to plain testimony, and the 
figurative does not, then are they to be understood as 
figurative, and vice versa. There is no evading this 
position. Scriptural examples also sustain the use of 
literal terms as figures : thus Ezekiel uses the name of 
David in such a way as necessitates it to stand for Christ; 
so, also, does David himself, see Ezek. xxxvii, and 
Ps. cxxxii, 11. Further, the gospel unequivocally 
affirming that "if a man be circumcised Christ shall 



88 UNITED STATES. 



profit him nothing," and positively limiting the fulfillment 
of the promises to Christians only, the figurative sense 
of the term Israel, as used in the promises, is required 
by inevitable necessity. The objection, though very 
grave with some, is really very trivial. 

2. It is objected that the promise is so very specific, 
as to affirm that Israel restored is to " dwell in the land 
where their fathers dwelt." This, however, is only a 
seeming objection. The " promise being sure to all the 
seed," and the absurdity of supposing that u all the seed " 
can by possibility dwell in Palestine, compels this resto- 
ration to be understood as a figure. But the prophecy 
is really detailing the history of Israel after the final 
resurrection, and positively coincides with the New 
Heavens and Earth, described by Isaiah, St. Peter, and 
St. John. All, therefore, that can be inferred from it, is 
that the dwelling-place of Israel, after the resurrection, 
will be on the regenerated globe. 

3. It is objected that God has preserved the Jews an 
isolated people, for the express purpose of restoration to 
Palestine. "We answer, had they heard (believed) 
Christ, as God commanded, (Deut. xv, 18, and Acts ii, 
22,) the customs which isolate them abolished, they had 
lost their carnal identity, and been merged into the true 
Israel. The sole and simple secret of their existence, as 
a distinct people, is their infidelity. And God has no 
farther interfered, in this preservation, than may be im- 
plied in his making their sin their curse. Surely the 
literalist will not insist upon a theory which makes God 
the author of sin." Rev. L. D. Huston. But further, the 
great works of Providence are all designed to promote 
the single end of regenerating the w T orld; Christianity is 
the chosen agent of accomplishing this end, and the pro- 
vidences of God are all intended to spread Christianity ; 
now can any man see cause for the restoration of a 
merely typical people, after the ends of its existence have 
been accomplished ? The Hebrew nation was a type 
of a regenerated worlcL a representation of happiness, 



UNITED STATES. 89 



not to be enjoyed by itself alone, in the realizing age, 
but of the blessedness of all nations in Abraham, through 
Christ. Are not, then, those Christians and converted 
Jews, who labor to convert Jews to the Christian faith, 
by holding out motives of a carnal restoration, assuming 
untenable ground, and indirectly carnalizing Christianity, 
and fostering the very spirit which St. Paul denounced, 
when he proclaimed the Gentiles " fellow-heirs " of the 
promises to the seed of Abraham ? Is not a false sym- 
pathy for the Jew thus engendered, which will prove 
disastrous in the end ? Let Jewish sinners hear the 
gospel, and embrace it from the same motives presented 
in common to all mankind ; let them be willing to allow 
to all Christians an equal right to all the blessings of the 
gospel ; let them acknowledge that God looks only at 
moral character, and " is no respector of persons " on 
account of mere parentage ; let them admit the fact, that 
God will not raise and sustain any aristocracy of persons 
on account of mere fleshly extraction, and that such ex- 
traction confers no virtue, no hereditary pre-emption, to 
royal supremacy; let them remember that the " joint- 
heir of Jesus Christ" is not necessarily by birth a Jew, 
but any one that is born of God, no matter who. The 
carnal theory is positively arrogant and intolerable, and 
should be rejected as a fanatical delusion. 

We now epitomize our arguments and close. 1. We 
showed the carnal theory to be irrational and anti-scrip- 
tural. 2. That nationality in the latter day, was prom- 
ised to Christians only. 3. That the United States, is 
a Christian Israel. 4. That America, coincides with the 
waiting isles. 5. That the ships of Spain, opening up 
America to the Christian emigration, coincide with " the 
ships of Tarshish first, to bring thy sons from far." 
6. That America, a wilderness, " from of old," coincides 
w T ith the lands " wdiich have been always waste." 7. That 
the United States, answers to the people gathered out of 
many nations in the country " always w T aste." 8. The 
great fluvial system of America, and our vast inland 
8 " 



90 UNITED STATES. 



prosperity, answer to " there, a place of broad rivers and 
streams." 9. American independence, answers to " no 
galley with oars, neither gallant ship," &c. 10. Western 
emigration, by royal encouragement, answers to flying to 
the west on the shoulders of modern Philistia or maritime 
Europe. 11. "The Old Thirteen," answer to the thir- 
teen divisions of the Christian nation, predicted by Eze- 
kiel. 12. The royal proprietary and charter colonies, 
answer to " kings shall be thy nursing fathers, and queens 
thy nursing mothers." 13. Our republic, answers to 
"restoring thy judges as at first, and thy counsellors as 
at the beginning." 14. Our un walled towns and villages, 
answer to EzekiePs description of Israel's villages and 
cities. 15. Our unparalleled expansion, answer to the 
cry "the place is too straight; give place that I ma} 7 " 
dwell." 16. The universality of Christian education, 
answers to " all thy children shall be taught of the Lord." 
17. The vast foreign immigration, answers to the 49th 
and 60th chapters of Isaiah. 18. America's location as 
head of the world, answers to the country to which all 
were to "go up." 19. The immigration from China, 
answers to " lo, these from the west, and from the land 
of Sinim." 20. The menial service of foreign Roman- 
ists, answers to the "bending of the sons of them that 
afflicted thee." 21. The drudgery of building canals, 
turnpikes, railroads, &c, &c, by foreign Catholics, 
answers to "the sons of strangers shall build thy walls." 
22. Constitutional rights to foreigners, answer to an in- 
heritance among us promised to strangers. 23. Univer- 
sality and unity of language, answer to " thou shalt not 
see a people of a deeper speech than thou canst per- 
ceive," &c. 24. The birth clay of our nation, July 4th, 
1776, answers exactly to the day when Israel was to " be 
born at once." Now, then, as the legitimacy of our expo- 
sitions, a priori, cannot be denied, and as they are all 
realized in America, it follows that the United States is 
the promised nationality to Christian Israel. 



UNITED STATES. 91 



SECTION IV. 
Parallel Prophecies of Israel. 

The restoration of Israel and its fulfillment in the rise 
of the United States, has its parallels in the Hebrew 
escape from Egypt across a sea, and its erection of a 
republic in the wilderness; and in the stone cut out of the 
mountain, or fifth great empire of Nebuchadnezzar's 
vision ; in the ancient of days, or fifth empire of Daniel's 
vision of empires ; and in Michael, in his last vision ; 
in the two witnesses ; the woman and her twelve stars ; 
in the woman and her man child ; and the man with 
many diadems, on a white horse ; and in the sealing of 
the twelve tribes of Revelation. 

An Israel restored was promised by the prophets on a 
mighty scale, and it was to be a Christian Israel. If we 
look at our own glorious country, we see clearly a Chris- 
tian Israel, enjoying the greatest and most glorious of all 
nationalities. Here is a coincidence with the prophets; 
and here then is their fulfillment. 

Christ assured his disciples, that the restoration was 
to be a mystery, and Daniel told that its history, in 
prophecy, would be concealed, till just before the battle 
of the Kings ; and the blindness on the subject hitherto, 
has resulted from the order of God. This concealment 
of our country as the Israel restored of the promises, 
every wise man can see was a prudent measure with 
reference both to our past and future history. 



92 AMERICA. 



CHAPTER V. 

EZEKIEL'S SYMBOLIC PROPHECIES OF AMERICA. 

Ezekiel is both a literal and symbolic prophet, and in- 
this he differs from Daniel and John. He also differs 
from them in this, that he does not give the history of 
the four great empires that were to precede the final 
triumphs of Christianity. He, however, coincides with 
them as to Israel's restoration, and the freeing of the 
earth from the curse. The parts of his prophecy which 
we take up, are those which relate to the close of the 
fourth monarchy by the battle of the great clay ; the rise 
of Israel ; and the final empire of Christ on earth. 



SECTION I. 
Israel Restored — America. 



We have already considered some prophecies of Eze- 
kiel, w T hich show that the Israel of Christ was to be 
restored in the latter day : we shall now add a few addi- 
tional points of interest. From the forty-third to the 
forty-eighth chapter of Ezekiel, he gives a. description 
of Christianity, in all its progress and triumphs after 
the rise of the Israel of Christ to nationality. He em- 
braces all that Daniel does, beginning with the rise 
of the stone kingdom, and all that John does, beginning 
with the kingdom that sprung from the woman or church 



AMERICA. 93 



in the wilderness. We can not quote these chapters, and 
shall only give the strong points of coincidence between 
the three prophets mentioned. We say, that this vision 
coincides with Daniel's and John's descriptions of the 
same era. 

1. This must be true, because they both describe the 
same era, and, of course, must coincide in the same 
subjects. 

2. Both John and Daniel predict the universality of 
the empire of Christ, and Ezekiel does the same. The 
holy city of Ezekiel, and his trees of life, and river of 
the w r ater of life, also coincide with the city New Jeru- 
salem, the river and trees of life given by St. John. 
This shows that their descriptions of these things refer 
to the very same era. 

3. Ezekiel, in addition to this, describes the rise of 
Israel, and his occupancy of the promised land. In this 
description it is plain that Israel did not, at the time of 
this settlement, possess the whole earth, but only a part 
of it, and thus it coincides with the descriptions of 
Isaiah, Jeremiah, Daniel, and John. In the forty-eighth 
chapter he says, the divisions of the promised land to 
the tribes, shall not be as in ancient times, but that they 
shall extend from east to west, and lie side by side of 
each other. He says, also, that there shall be a sea on 
the east side of the land, and a great sea on the west. 
" This shall be the border whereby ye shall inherit the 
land according to the twelve tribes of Israel ; Joseph 
shall have two portions." — xlvii: 13. In this land, also, 
was to be an inheritance for strangers : " And they shall 
be unto you as born in the country among the children 
of Israel, and they shall have inheritance with you 



94 AMERICA. 



among the tribes of Israel." — v. 22. Joseph, having two 
portions, would, of course, make thirteen tribes or states 
when restored. Let it be borne in mind, that the whole 
of the vision of Ezekiel is given in the apparel of the 
ceremonial law of the Hebrews. This being so, the 
whole prophecy is certainly symbolic, because the 
Hebrew ceremonial law will never be restored. But as 
the ceremonial law was typical of Christianity, and as 
the whole Hebrew economy was typical of the Christian 
dispensation, it follows that all Jewish names and 
customs mentioned by Ezekiel, were figuratively used for 
coincident names and objects in the days of Christ, or 
Christianity. Of course, therefore, carnal Israel is 
put for Christ's Israel, and the restoration of thirteen 
tribes was to be realized by Christians ; and Palestine 
was to coincide with the land promised to Japhetic 
Christians ; and the boundaries by east and west seas, 
were to be realized by Christians in their restoration. 
Now, as the United States arose from a Christian people ; 
as its borders are two great seas ; as it arose in thirteen 
divisions lying side by side on a great sea; and as pro- 
vision is made for the inheritance of strangers, it exactly 
coincides with EzekiePs symbolic description of Israel 
restored, and, as perfect coincidence is fulfillment, the 
United States fulfills the prophecy of Israel's restoration. 



AMERICA. 95 



SECTION II. 



The Great Battle and Destruction of Monarchy by Israel, 
or Gog and his Allies — Invasion of the United States. 

Paragraph I. — 38^ Chapter, 

Ezekiel gave several descriptions of Israel's restoration, 
and we have just considered his last prediction on that 
subject. In the description prior to it, he tells us the 
condition of Israel restored, and announces a great inva- 
sion of its country by the allied powers of the world. 
His description of the battle is found in the thirty-eighth 
and thirty-ninth chapters, and is doubled. In John and 
Daniel, we have Eussia, or the last head of the beast 
and w T illful king, described as the invader of Israel prior 
to the Millennium, and, as this invasion of Israel by Gog 
coincides chronologically with John and Daniel's de- 
scriptions, Gog and his allies coincide w T ith Eussia and 
confederate Europe. We shall, however, find in this 
prophecy of Ezekiel abundant proof that Gog coincides 
with Eussia. We shall interpret minutely : first, " Son 
of man, set thy face against Gog, the land of Magog, 
the chief Prince of Meshech and Tubal, and prophesy 
against him." 

1. The term Gog, is plainly derived from Magog, for 
Magog is as old as the days of Noah. Gog is called a 
prince, or head of many countries. 

2. " The land of Magog." Magog was one o'f the 
seven sons of Japhet. His sons were Gomer, Magog, 
Maadai, Javan, Tubal, Meshech and 'Jiras. The sons 



96 AMERICA. 



of Gomer, Japhet's oldest son, were Ashkenath, Riphath, 
and Togarmah. The sons of Javan, Japhet's fourth son, 
were Elisha, Tarshish, Kittim, and Dodanim. "By 
these were the isles of the Gentiles divided in their 
lands." Calmet, and most other investigators, prove 
that Europe and Asia Minor are to be understood by the 
term u isles of the Gentiles." The word rendered " isles," 
literally signifies settlements. — (Calmet.) The sons of 
Japhet, or the white race, undoubtedly settled the north- 
west of Asia, and all Europe ; so that the land of Ma- 
gog, the son of Japhet, must be found in these limits. 
Josephus says, that " Magogue founded the Magogse, 
whom the Greeks tfien called Scythse." Now, the 
Greeks called those people Scythians, or Scythse, " who 
extended themselves in length from Hungary, Transyl- 
vania, and Wallachia on the westward, to the river Don 
on the east." — (Rennel.) This country forms a large 
part of the Russian empire in Europe and Asia. 

3. "Gog — the chief prince of Meshech." Meshech 
was the sixth son of Japhet, and settled with his brother 
Tubal. They settled in the northeast angle of Asia 
Minor, from the shores of the Euxine along to the south 
of Caucasus ; where were the Montes, Moschisi, and 
where, in after times, were the Moschi. There appears 
to have been in the same neighborhood, a river and 
country called Rosh, and a people called Rhossi. These 
Rhossi and Moschi dispersed their colonies jointly over 
the vast empire of Russia, and preserve their names in 
those of Russians and Muscovites. Muscovy is a name 
given by some geographers to Russia, and the terms 
Moscow, or Moskwa, Mosch, Mesce, Mesoch, and Mosc, 
are but variations of their primitive Meshech. 



AMERICA. 97 



Watson says this passage under consideration, is, in 
the Septuagint, rendered " prince of Rosch, Meshech, 
and Tubal." These different translations are in harmony, 
because the Rhossi and Mosch were interchangeable 
terms, used to designate the same people. 

These people and their country are now included in 
the Russian empire, and gave name to it, for Muscovy 
and Russia are derivative names from Rhossi and 
Moschi, or Meshech. 

4. "Gog — prince of Tubal." Tubal was the fifth son 
of Japhet. Bochart very copiously proves that Meshech 
and Tubal are the Muscovites and Tibarenians, or Sibe- 
rians. The river Tobol, or Tubal, that waters a large 
part of Asiatic Russia, still bears the ancient name of 
the son of Japhet. The city of Tobol-ski, or Tobolium, 
also retains the name in composition. The territory of 
this region is also in the Russian empire. 

From these facts, it follows, that, as Meshech, Tubal, 
and Magog, compose the present Russian empire, that 
Gog, the prince of these, must represent the present 
Russian power. 

Second. "Thus saith the Lord God, Behold I am 
against thee, O Gog, the chief prince of Meshech and 
Tubal ; and I will turn thee back, and put hooks in thy 
jaws." Dr. Clarke says, "to turn him back" signifies 
hostility to him. 

Third. " And I will bring thee forth, and all thine 
army, horses and horsemen, all of them clothed with 
all sorts of armor, even a great company, with bucklers 
and shields, all of them handling swords." 

The horses and horsemen symbolize the national kind 
of soldiery employed in war by Gog, All sorts of 

«7 



98 AMERICA. 



armor, shows the promiscuous character of the troops to 
be brought into the field. Bucklers and shields, and 
swords, represent the fierce hostility of the troops 
prepared for war. 

Fourth. " Persia, Ethiopia, and Libya with them, all 
of them with shield and helmet." Persia is here a rep- 
resentative of Asiatic power, or the Mongolian Asiatics, 
and Libya and Ethiopia represent the Africans, who will 
be enlisted in the war. 

Fifth. " Gomer, and all his bands, the house of To- 
garmah, of the north quarters, and all his bands ; and 
many people with thee." 

The Gomerians spread from the regions north of Ar- 
menia and Bactriana, and extended westward over nearly 
the whole continent of Europe. They spread from the 
Black sea to the Western ocean ; from the Baltic to Italy, 
southward ; and first planted the British isles. They 
have retained their paternal denomination slightly varied, 
as Cimmerians in Asia ; Cimbri, and Umbri in Gaul 
and Italy ; and Cymri and Cambri in Wales and Cum- 
berland. 

Togarmah was a son of Gomer, and his descendants 
may be traced in Trocmi of Strabo, the Trogmi of 
Cicero, and Trogmades of the council of Chalecedon, 
inhabiting the confines of Pontus and Cappadocia. 
Calmet says, Togarmah is to be placed in Scythia and 
Turcomania. "Many people with thee," shows that 
many allies of Gog would accompany Togarmah from 
the north, or from Russia. 

Sixth. "Be thou prepared and prepare for thyself, 
thou, and all thy company that are assembled unto thee, 
and be thou a guard unto them." This is prophetic of 



AMERICA. 99 



the jurisdiction to be extended over these multitudes by 
Kussia, and of the alliances it would make for the battle. 

Seventh. " After many clays thou shalt be visited ; in 
the latter years thou shalt come unto the land that is 
brought back from the sword, and is gathered out of 
many people, against the mountains of Israel, which 
have been always waste ; but is brought forth out of the 
nations, and they shall dwell safely all of them." Here 
the time of this great w r ar is stated to be in the latter 
years, when Israel is restored. The " lands that have 
been always waste," and the people brought out of 
the nations, and all dwelling safely, coincide with the 
Christian Israel in the United States. 

Eighth. " Thou shalt ascend and come like a storm, 
thou shalt be like a cloud to cover the land, thou and all 
thy bands and many people with thee." Here a mighty 
invasion is predicted. No gathering of people has ever 
yet equaled the sublime one here described ; for the 
people that were to be with Gog, or Eussia, embrace 
nearly all of Europe, and a great portion of Asia and 
Africa. The draught of men is from three continents. 
The invasion is likened to a storm, and a cloud, and is 
seen to enter the glorious land. 

Ninth. " Thus saith the Lord God, it shall also come 
to pass, that at the same time shall things come into thy 
mind, and thou shalt think an evil thought, and thou 
shalt say, I will go up to the land of unwalled villages ; 
I will go to them that are at rest, all of them dwelling 
without walls, and having neither bars nor gates, to take 
a spoil and to take a prey ; to turn thine hand upon the 
desolate places that are now inhabited, and upon the 
people that are gathered out of the nations, which have 



100 AMERICA. 



gotten cattle and goods, that dwell in the midst of the 
land." 

The invasion is here stated to be to take a prey, and 
to subdue the country and people to Russia. The people 
to be invaded are represented as one made up of emi- 
grants from the nations, as dwelling in peace, plenty, 
and safety ; as dwelling in cities haying no defenses of 
any external character, in other words, as being easily 
accessible ; and also as inhabiting a country never set- 
tled before it was by them. Now, no country on earth 
ever did or ever can coincide with this description, but 
the United States, and it meets the case exactly. The 
object of the invasion is to subjugate our power. 

Tenth. " Sheba, and Dedan, and the merchants of 
Tarshish, with all the young lions thereof, shall say unto 
thee, Art thou come to take a spoil ? hast thou gathered 
thy company to take a prey ? to carry away silver and 
gold, to take away cattle and goods, to take a great 
spoil ? " Sheba and Dedan, sons of Baamah, and grand- 
sons of Cush, son of Ham, were famous traders in spices 
and ivory, ebony and fine cloth. Tarshish, the son of 
Javan and grand-son of Japhet, gave name to the com- 
mercial world, figuratively ; he must have settled in or 
near his father's estate or division, which w^as in Ionia, or 
Greece, or Southern Europe. These various names are 
used figuratively for a mercantile people, and the term 
merchants is used to fasten the meaning in this direc- 
tion. The words "art thou come," seem to imply that 
the coming was to them, or to a commercial country. 
Indeed, the question could not be properly propounded 
except by those to whom Gog had come. The question 
is not "are you going to take a spoil," but, "are you 



AMERICA. 101 



come ;" that is, are you come to its to take a spoil from 
us. The term " young lions," which means young pow- 
ers or states, is a question propounded by the states as 
well as by the merchants. 

Eleventh. " Therefore, sou of man, prophesy and say 
unto Gog : Thus saith the Lord God ; in that day when 
my people of Israel dwell safely shalt thou not know 
it?" Here a repetition of the prophecy begins. It is 
interrogatively affirmed, that Kussia shall be thoroughly 
acquainted with Israel restored. 

Twelfth. " And thou shalt come from thy place out 
of the north parts, thou, and many people with thee, all 
of them riding upon horses, a great company and a 
mighty army." 

The seat of Gog's empire is here shown to be rel- 
atively a north country, which again coincides with 
Kussia. A mighty army and company is to attend the 
power of Russia at this great invasion. " All of them 
riding upon horses." This is figuratively put for the 
character of the invading host. The Cossack forces of 
Kussia and Turcomania boast that they have furnished 
horsemen for war "by the million." — (Gibbon.) 

Thirteenth. " And thou shalt come up against my 
people Israel, as a cloud to cover the land." This is a 
repetition of the same facts already stated, in almost the 
same words. 

Fourteenth. " It shall be in the latter days." This 
fastens the time to the later ages of Christianity, for the 
words, " latter clays," when used prophetically, always 
refer to that late period. — (Faber.) 

Fifteenth. " And I will bring thee against my land, 
that the heathen may know me, when I shall be sancti- 



102 AMERICA. 



fied in thee, O Gog, before their eyes." Here God 
asserts that he brings Russia, and Europe, and the world 
to this war, to manifest his glory to the heathen, or 
wicked world. 

Sixteenth. " Thus saith the Lord God, Art thou he of 
whom I have spoken in old time, by my servants, the 
prophets of Israel, which prophesied in those days many 
years, that I would bring thee against them." As this 
address is made at the very time of the invasion, the 
ancient prophets referred to, must be those who, in all 
past ages, had predicted the doom of monarchy by Israel 
restored. There is, indeed, scarcely a prophecy of Israel's 
restoration, in the Christian age, but treats also of the 
overthrow of monarchy, or the heathen, by the arm of 
Israel restored. 

Seventeenth. " And it shall come to pass, at the same 
time when Gog shall come against the land of Israel, 
saith the Lord God, that my fury shall come up in my 
face, for in my jealousy, and in the fire of my wrath 
have I spoken." Here God declares he will aid Israel 
in battle, with tremendous passion. Certainly, no one 
supposes that God in person will appear at that time ; 
for Christ says he will not appear till " the tribulation 
of those days be ended." The reference, therefore, 
must be to the anger of God's Israel, who are called by 
his name. 

Eighteenth. " Surely in that day there shall be a 
great shaking in the land of Israel, so that the fishes of 
the sea, and the fowls of heaven, and the beasts of the 
field, and all creeping things that creep upon the earth, 
and all the men that are upon the face of the earth, 
Bhall shake at my presence, and the mountains shall be 



AMERICA- 103 



thrown down, and the steep places shall fall, and every 
wall shall fall to the ground." This is descriptive of 
the terrible wrath that will shake our nation, and set 
the world on fire with destruction. Heavens ! what an 
Hour that will be ! 

Nineteenth. "And I will call for a sword against 
him throughout all my mountains, saith the Lord." 
Calling for a sword is a tremendous call for slaughter. 
The term mountains is used figuratively for govern- 
ments or states, and shows that all the states of our 
Union will rally to a man in the dreadful fray. 

Twentieth. " And every man's sword shall be against 
his brother." This indicates, that in Europe, at the time 
of this invasion, great insurrections will transpire, and that 
revolts among Russian troops may be generally expected. 

Tioenty-first. u And I will plead against him with 
pestilence and with blood ; and I will rain upon him, 
and upon his bands, and upon the many people that 
are with him, an overflowing rain and great hail stones, 
fire and brimstone." Here dreadful war and sickness are 
to afflict the invading host. The rain and hail, and fire 
and brimstone, indicate great destruction by powder and 
bullets, and cannon balls. " Thus will I magnify my- 
self; and will I be known in the eyes of many nations, 
and they shall know that I am the Lord." 

Paragraph II — -39 th Chapter, 

This chapter twice repeats the destruction of the 
European invaders of America. 

1. " Therefore thou son of man prophesy against Gog 
and say, Thus saith the Lord God ; Behold I am againsfc 



104 AMERICA. 



thee, Gog, the prince of Eosc, Meshech, and Tubal." — 
/Septtiagint. 

2. "I will turn thee back, and leave but the sixth 
part of thee (or smite thee with six plagues), and will 
cause thee to come up from the north parts, and will 
bring thee upon the mountains of Israel ; and I will 
smite thy bow out of thy left hand, and will cause thine 
arrows to fall out of thy right hand." As God is said 
to bring Russia to the United States, he will do it instru- 
mentally. No clue is given to the occasion of the inva- 
sion in the prophecy. 

8. " Thou shalt fall upon the mountains of Israel, 
thou, and all thy bands, and the people that is with 
thee." This determines the place of the battle to be in 
the United States, and shows that monarchy shall here 
meet its doom. 

4. "I will give thee unto the ravenous birds of every 
sort, and to the beasts of the field, to be devoured. Thou 
shalt fall upon the open field, for I the Lord have spoken 
it." This shows that monarchy w T ill have a most 
inglorious close. 

5. "And I will send a fire on Magog, and upon them 
that dwell carelessly in the isles, and they shall know 
that I am the Lord." This shows that there shall be fire 
or war in Europe at the same time. The isles seem to 
refer to Great Britain. This is indeed confirmed by 
John, who, at the time he describes the overthrow of 
Europe by Israel, or the man on the cloud, describes also 
the treading of the vine or conquest of Britain. He 
also says Britain, or the false Prophet, shall be taken with 
the beast, or Eussia. " So will I make my holy name 
known in the midst of my people Israel ; and I will not 



AMERICA. 105 



let them pollute my holy name any more; and the 
heathen shall know that I am the Lord, the Holy One 
of Israel." 

6. "Behold, it is come, it is done, saith the Lord God, 
this is the day whereof I have spoken." This is the 
very language used by John when the seventh vial was 
poured out, in which Russia and Britain were to be 
overthrown. " It is done." 

" And they that dwell in the cities of Israel shall go 
forth, and set on fire and burn the weapons, &c, and 
they shall burn them with fire seven years," &c. This 
indicates the terrible nature of the victory we shall 
obtain. 

7. " And it shall come to pass, that I will give unto 
Gog a place there of graves in Israel, &c, and seven 
months shall the house of Israel be burying of them." 
This and several succeeding verses, show further the 
awful nature of the slaughter. 

8. The seventeenth verse renews the declaration of 
the battle: "And thou son of man, thus saith the Lord 
God, Speak unto every feathered fowl, and every beast 
of the field, Assemble yourselves and come; gather your- 
selves together on every side, to my sacrifice, that I do 
sacrifice for yon, even a great sacrifice upon the moun- 
tains of Israel, that ye may eat flesh and drink blood. 
Ye shall eat the flesh of the mighty, and drink the blood 
of the princes of the earth, of rams, of lambs, and of 
goats, and of bullocks, all of them fatlings of Bashan. 
Ye shall eat fat till ye be full, and drink blood till ye be 
drunken, of my sacrifice which I have sacrified for you. 
Thus shall ye be filled at my table, with chariots, w T ith 
mighty men, and with all men of war, saith the Lord 



106 AMERICA. 



God. And I will set my glory among the heathen, and 
all the heathen shall see my judgment which I have 
executed, and my hand that I have laid upon them." 
This coincides with the political judgment day of the 
ancient of days, described by Daniel. A parallel call 
to beasts and birds to the supper of God, is found 
in the seventeenth verse of the nineteenth chapter of 
Revelations. 

CONCLUSION. 

In this prediction we see all the great forces of Europe, 
Asia, and Africa, conjoined to invade Israel restored, 
and they are all allied with Russia. A greater force is 
assembled, and more millions of men are brought to the 
contest, and from a broader field, than were ever before 
assembled. Now, in the name of all that is rational, is it 
probable or possible to excite and muster such a force, to 
pull down a few feeble Jews restored to Palestine. What 
is there, again, that could induce the ruling powers to 
grant Palestine to carnal Israel, and then bring all creation 
together to pull them down again. Surely nothing but 
wild enthusiasm can believe that the great statesmen of 
Europe and mighty warriors would combine to effect so 
small a work as the conquest of Palestine. Surely men 
must be beside themselves who believe such a thing will 
take place. But if we turn to the United States, the. 
Christian Israel of the latter day, we see a foeman that 
bids defiance to all their steel, and that would demand 
such a confederacy as the prophet describes to create even 
a hope of success in the contest. 

If, in addition to this, we take Ezekiel's description 
of the country and people of Israel which Russia invades, 



AMERICA. 107 



and compare it with our own, the coincidence is perfect. 
So that common sense and revelation both coincide in 
determining the United States as the Israel to be invaded 
by confederate Europe. 

This destruction of European monarchy by Israel, coin- 
cides with the smiting of the great monarchy image by 
the stone kingdom ; the "casting down of the thrones 
by the people of the saints ;" the destruction of the 
" willful king between the seas in the glorious holy 
mountain;" "the reaping of the earth and vine;" and 
the taking of " the beast and false prophet," before the 
Millennium. 



108 Nebuchadnezzar's vision. 



CHAPTER VI. 

NEBUCHADNEZZAR'S PANORAMIC VISION OF THE SIX KINGDOMS 
OF THE WORLD. 

The history of the world, and of Israel, as detailed by 
the literal or metonymic prophets, is repeated by sym- 
bolic predictions. It is obvious that prophecies of the 
same ages in the future, must agree in describing the 
same events ; they can not disagree on the same subjects 
and points ; but, as they give views of the same fields, 
they must shed light upon each other. Symbolic proph- 
ecy is more systematic in its arrangement, more vivid 
in its pictures, and more exact in its chronology, and 
has enlisted more efforts of exposition than metonymic 
prophecy. 

Thick darkness has hung over all attempts to unseal 
that portion of them descriptive of the worid from the 
fall of Jerusalem to the present time. 

The learned, and the world at large, have been per- 
plexed greatly at this mystery and blindness, and so 
complete has been the blindness on the subject, that men 
have not even seen that Daniel affirmed that the proph- 
ets were all sealed from the fall of Jerusalem " to the 
time of the end." The wise have been divinely and 
purposely hindered in the work of interpretation of this 
great era. If, however, our age is " the time of the end " 
of Israel's wandering, we may anticipate the meaning 



Nebuchadnezzar's vision. 109 



of " the words closed up and sealed," and we may cau- 
tiously examine all theories proposing the solution of 
the great riddle of the prophets. All theories of the 
meaning of it must certainly be fraught with some domi- 
nant error, if they have been proclaimed before the 
beginning of the time of the end. And as all theories 
now in vogue adopt the basis of interpretation projected 
ages ago, they must drive to the same conclusions and 
be imperfect, from the same errors. Much may have 
been done to prepare the way for the final unsealing, 
yet none has hitherto accomplished the stupendous 
achievement. With a becoming modesty, we trust we 
approach a work where a thousand giants have failed to 
scale the ladder of observation, and view the hidden 
mansions and golden streets within the secluded city of 
full revelation. Let us not be charged with presump- 
tion in undertaking what was to be accomplished by 
some common mortal, without the aid of miracle. May 
not a child discover a priceless gem ? did not a timid 
slave discover the wealth of Peru ? and may not one, 
as insignificant as either, by some strange providence, 
discover the lost key of the prophetic temple, as readily 
as the w T ise in their ermine and glasses ? Neither 
proof nor presumption of our error can be based upon 
our early years, our humility of station, or unknown 
scholarship or abilities ; these must be judged alone by 
the nature of our logic, and the realization of our inter- 
pretations. Good sense must test the one, and future 
events the other; facts already known will certify 
whether we are correct as to the past, and give presump- 
tive testimony of our future accuracy. All we ask is 
an unbiassed judgment in the mind of the examiner. 



110 Nebuchadnezzar's vision. 



We begin our expositions by taking the four great 
general prophecies of the world's history, related by 
Daniel. 

These prophecies were given between the years 607 
and 530 B. C. The first was given in the days of Ne- 
buchadnezzar, and is an interpretation of a vision of that 
monarch; the second was given in the first year of Bel- 
shazzar ; the third in the third year of the same king; 
and the fourth in the first year of Darius the Mede. 
Each prophecy contains the history of the world from 
the date when it was given. We begin w T ith 

Nebuchadnezzar 's vision of the six kingdoms. — 
" Thou, O king, sawest, and behold a great image. 
This great image, whose brightness was excellent, 
stood before thee ; and the form thereof w T as terri- 
ble. This image's head was of fine gold, his breast and 
arms of silver, his belly and his thighs of brass, his legs 
of iron, his feet part of iron and part of clay. Thou 
sawest till that a stone was cut out without hands, 
which smote the image upon his feet, that were of iron 
and clay, and brake them to pieces. « 

" Then was the iron, the clay, the brass, the silver, 
and the gold broken to pieces together, and became like 
the chaff of the summer threshing floors ; and the wind 
carried them away, that no place w T as found for them ; 
and the stone that smote the image, became a great 
mountain, and filled the whole earth. This is the dream : 
and we will tell the interpretation thereof before the 
king. Thou, O king, art a king of kings ; for the God 
of heaven hath given thee a kingdom, power, and 
strength, and glory. And wheresoever the children of 
men dwell, the beasts of the field and the fowls of heaven 



NEBUCHADNEZZAR'S VISION. Ill 



hath he given into thine hand, and hath made thee 
ruler over them all. Thou art this head of gold. 

" And after thee shall arise another kingdom inferior 
to thee, and another third kingdom of brass, which shall 
bear rule over all the earth. 

"And the fourth kingdom shall be strong as iron, 
forasmuch as iron breaketh in pieces and subdueth all 
things ; and as iron that breaketh all these, shall it break 
in pieces and bruise. 

" And whereas, thou sawest the feet and toes part of 
iron, the kingdom shall be divided, forasmuch as thou 
sawest the iron mixed with miry clay. And as the toes 
of the -feet were part of iron and part of clay, so the 
kingdom shall be partly strong and partly broken. And 
whereas, thou sawest the iron mixed with miry clay,* 
they shall mingle themselves w r ith the seed of men ; but 
they shall not cleave one to another, even as iron is not 
mixed with clay. And in the days of these kings shall 
the God of heaven set up a kingdom, which shall never 
be destroyed, and the kingdom shall not be left to other 
people, but it shall break in pieces and consume all these 
kingdoms, and it shall stand forever. 

"Forasmuch as thou sawest that the stone was cut out 
of the mountain without hands, and that it broke in 
pieces the iron, the brass, the clay, the silver, and the 
gold ; the great God hath made known to the king what 
shall come to pass hereafter ; the dream is certain, and 
the interpretation thereof sure.' 5 — Ch. ii. 

There is one peculiarity in the symbolic prophecies 
which must be noted ; that is, that the vision of the 

* Baked clay.— (Bush.) 



112 Nebuchadnezzar's vision. 



future is generally accompanied by an interpretation, so 
that in fact, each prophecy is doubled to us ; and each 
complex part of the prophecy receives also an especial 
interpretation in addition to the general one. 

This vision comprehends the great spiritual and polit- 
ical history of the world, divided into great periods, 
definitely marked. The image is the embodiment of all 
the great monarchical governments that were ever to 
exist, for so the prophet affirms. These monarchies are 
said, by the text, to be four in number ; and expositors 
generally agree that they w r ere the Babylonian, Medo- 
Persian, Macedonian, and Koman empires, and are by 
them commonly called the four universal empires r though 
they were not, strictly speaking, entirely universal. The 
fifth empire is reckoned to be Christianity, and the sixth 
the final kingdom of Messiah. 

To this general interpretation we agree, with but one 
exception, and that is, the interpretation of the fifth to be 
Christianity. We have already adverted to the fact, that 
Daniel affirmed that his prophecies of the period under 
consideration were not to be clearly understood, " until 
the time of the end ; " and, of course, all systems of 
interpretation of this period, must be liable to some 
capital defect which prevents the proper understanding 
of his words. The first and most important thing that 
can be done, is to ascertain where the error lies. We 
affirm that it exists in the interpretation given to the 
stone cut out of the mountain, or to the fifth kingdom of 
the vision. We shall undertake the proof of this by 
proceeding with a regular interpretation of the whole 
vision, beginning with the first, and proceeding to the 
final kingdom in chronological order. 



BABYLON. 113 



SECTION I. 

« Head of the Image — Babylon". 

"This image's head was of fine gold." "Thou art 
this head of gold." Here we have both the vision 
and the interpretation. The kingdom of Nebuchad- 
nezzar is thus promptly explained to be represented by 
the golden head of the image, and the term Nebuchad- 
nezzar is put metonymically for the Babylonian empire. 
This empire is said to embrace the earth, " wheresoever 
the children of men dwell," and may properly be called 
a universal empire. Its capital was in Asia, yet it sub- 
dued a portion of Africa, by the reduction of Egypt and 
Libya. Europe, at that time, seems also to have offered 
temptations to conquest, and Megasthenes affirms that 
even Spain was subjected by Nebuchadnezzar. 



SECTION II. 
The Medo-Persian Empire — Arms and Breast of Silver. 

"This image's head was of fine gold, his breast and 
his arms of silver." "Thou art this head of gold, and 
after thee shall arise another kingdom inferior to thee." 

As the first kingdom coincided with the gold, or first 
division of the image, so the second kingdom must 
coincide with the second division of the image, which 
was the breast and arms of silver. The name of the 
Becond kingdom is not given, but the means of ascer- 
taining its name are fully sufficient to determine it as 
10 



114 MEDO-PERSIA. 



soon as it makes its appearance ; for the name of the 
first kingdom being given, as soon as the second king- 
dom arises, its name must be known. It is as easy to 
identify objects by the numbers they bear, as it is to 
identity them by names upon them. These four great 
kingdoms are numbered severally, by four numerals in 
categorical or chronological succession, beginning with 
number one, and proceeding regularly onward in the 
consecutive order of one, two, three, four. The names 
of the four kingdoms are to be found, w T ith the numbers 
they bear in prophecy, the name of the first in the series 
being given. If w T e number four consecutive letters of 
the alphabet, one, two, three, and four, and state that the 
first in the series is A, every one knows that number 
two will coincide with the letter B, and that B is the 
name of number two, and so C and D will, in like 
manner, coincide witfi numbers three and four. And 
just so the Medo-Persian empire must be the name of 
the second kingdom in the series presented by Daniel, 
since the first in the series is named Babylon, because 
the Medo-Persian empire was the next in order to Baby- 
lon chronologically. How any one could mistake so plain 
a mode of identifying the four kingdoms is hard to 
divine, unless we allow that they were judicially 
blinded. 

Media and Persia w r ere originally provinces of the 
Assyrian empire, and in the days of Cyrus they were 
united in one monarchy, and overturned the Babylonian 
empire ; and of course this was the second empire in- 
tended by Daniel, since it removed the first and raised 
itself upon its ruins. It was to be inferior to the Baby- 
lonian empire. This may be understood in the sense of 



MACEDONIAN EMPIRE. 115 



being less extensive in territory, or inferior in moral 
force, in both of which it was inferior to the Babylonian 
kingdom. " Neither Cyrus, nor any of his successors, 
carried their arms into Africa and Spain so far as Nebu- 
chadnezzar is reported to have done." — (Newton.) Dr. 
Prideaux says, the kings of Persia " were the worst race 
of men that ever governed an empire." 

The two arms of the breast, may properly represent 
the two kingdoms of Media and Persia conjoined ; the 
silver, being less valuable than gold, may represent the 
moral inferiority of the Persian empire to the Baby- 
lonian. 



SECTION III. 
The Macedonian Empire — Belly and Thighs of Brass. 

Text. — "This image's head was of fine gold, his 
breast and his arms of silver, his belly and his thighs 
of brass." 

Interpretation. — " Thou art this head of gold. And 
after thee shall arise another kingdom inferior to thee, 
and another third kingdom of brass, which shall bear 
rule over all the earth." 

In the vision we now see three parts of the image ; 
the head, the breast and arms, and belly and thighs ; 
these are composed each of a different metal, and each 
metal represents a different kingdom. Now, as the gold 
head represents the Babylonian, and the silver breast 
and arms represent the Medo-Persian kingdom, the 
brass must represent the third kingdom ; and the inter- 
pretation says the third kingdom was of brass, and that 



116 MACEDONIAN EMPIRE. 



it should bear rule over all the earth. We have then 
three great marks, by which to identify the name of the 
third kingdom: 1. It was to be the third in the order 
of the four empires. 2. Its character was to differ from 
the other three. 3. It w r as to bear rule over all the 
earth. 4. It was finally to exist in two parts. With 
these four marks the Macedonian empire agrees, and 
no other empire does, and therefore it must be the em- 
pire predicted. For it is infallibly true, that perfect co- 
incidence of events with prophecy is a perfect fulfillment 
of prophecy. 

Coincidence First, — Alexander the Great subverted 
the Persian empire and founded the Macedonian on its 
ruins, so that the third kingdom in chronological order 
from the Babylonian, inclusive, that appeared in the 
world, w r as the Macedonian. It is plain that these four 
several empires could not rise simultaneously into their 
fullness of strength, since all were to occupy the very 
same territories. Each successor was, therefore, to over- 
throw its predecessor, to make room for itself. 

Coincidence Second. — Bishop Newton says, the Mace- 
donian empire w T as fitly represented by brass, for the 
Greeks were famous for their brazen armor, their usual 
epithet being, the brazen-coated Greeks. 

St. Jerome in commenting on this point, says, " they 
may rightly be said to be of brass. For among all 
metals, brass is more sonorous, tinkles loudest, and its 
sound is diffused far and wide, and so it shows not only 
the fame and power of the kingdom, but also of the 
Greek tongue." While these things may have had some 
influence in determining the name of brass to the Mace- 
donian empire, we think that more extensive quality 



MACEDONIAN EMPIRE. 117 



were indicated. The gold of the head indicated the re- 
fined character, and splendor, and value of the Babylonian 
empire ; and the silver the inferior value and splendor 
of the Persian power ; and the brass, being baser, yet 
stronger than gold or silver, may indicate a baser moral 
character of government, but of greater energy and ca- 
pabilities in war. The Macedonian empire being com- 
pared to the belly and thighs, shows not only its position 
chronologically, but appropriately denotes its beastly 
sensualit} T . Alexander's moral character was that of the 
vilest and most lustful sensualist on the page of history, 
and his kingdom took its cue from its founder. The 
moral history of the Seleucidse and Lagidse, or Syria 
and Egypt, which coincide with the two thighs, is one 
that might, in licentiousness, outvie the manners of 
Sodom. 

Coincidence Third. — The third kingdom was to bear 
rule over all the earth. The term all the earth has a 
variety of meanings, but generally signifies only a very 
large portion of the world, but more especially the civil- 
ized world. Alexander commanded that he should be 
called, " king of all the world," not that he literally 
ruled every individual man, woman, and child on earth, 
but that his kingdom was so large as to be commonly 
spoken of, in that age, as embracing all the world. His 
kingdom comprehended Europe, Africa, and Asia as 
largely as any empire ever did, except the Roman. 

Coincidence Fourth.— -The later existence of the third 
kingdom was to be marked by a division into two 
branches. This is indicated by the two thighs of 
brass. One kind of metal indicates only one kingdom, 
prophetically, or one dynasty. The gold indicates but 



118 MACEDONIAN EMPIRE. 



one kingdom, the silver, though divided into three parts, 
the breast, and two arms, nevertheless indicates prophet- 
ically but one compound kingdom, and the same must 
hold good of the brass. As the image expresses chron- 
ology, from the head downward, the thighs must repre- 
sent the later stage of the kingdom of brass, just as the 
arms at the upper part of the breast indicate the duality 
and union of the Medo-Persian empire, in its early 
history. As the thighs were less than the belly, they 
by this indicated that these two divisions of the kingdom 
would be less extensive than the kingdom in its first 
organization. 

Now, the Macedonian empire, soon after the death 
of Alexander, was divided into four parts, at the heads 
of which w T ere Cassander, Lysymachus, Ptolemy, and 
Seleucus. But out of these four, but two divisions at 
length remained ; these two were those of the Lagidse 
and Seleucidse, reigning in Egypt and Syria. Newton 
says, " their kingdom was no more a different kingdom, 
than the parts differ from the w 7 hole. It was the same 
government still continued. They w 7 ho governed were 
still Macedonians. The metal was the same, and the 
nation w r as the same ; nor is the same nation ever repre- 
sented by different metals, but the different metals always 
signify different nations. All ancient authors speak of 
the kingdom of Alexander and his successors as one 
and the same kingdom. The thing is implied in the 
very name by which they are called, 'the successors of 
Alexander. 5 There is one insuperable objection against 
the kingdoms of the Lagidae and Seleucidse being a 
different one from that of Alexander, because if they are 
not considered as parts of Alexander's dominion, they 



ROME. 119 

can not be counted as one kingdom, but constitute two 
separate and distinct kingdoms." As, therefore, the 
Macedonian empire coincides with all the marks given 
in prophecy by which to identify the third great mon- 
archy, and as no other nation does, it follows infallibly 
that it was predicted by the vision. 



SECTION IV. 
The Fourth Kingdom — Rome. 



Vision. — "The image's head was of fine gold; his 
breast and his arms of silver ; his belly and thighs of 
brass ; his legs of iron, his feet part of iron and part 
of clay." 

Interpretation. — " And the fourth kingdom shall be 
strong as iron ; forasmuch as iron breaketh, all these 
shall it break in pieces and bruise. And whereas thou 
sawest the feet and toes, part of potter's clay, and part 
of iron, the kingdom shall be divided ; but there shall 
be in it of the strength of the iron, forasmuch as thou 
sawest the iron mixed with miry clay. And as the 
toes of the feet were part of iron and part of clay, so 
the kingdom shall be partly strong and partly broken. 
And whereas thou sawest iron mixed with clay, they 
shall mingle themselves with the seed of men ; but they 
shall not cleave to one another, even as iron is not 
mixed with clay. Thou sawest till that a stone was cut 
out without hands, which smote the image upon his 
feet, that were of iron and clay, and brake them to 
pieces." We have here a prediction of the Eoman 



120 ROME. 



empire. It is represented as existing in three distinct 
forms, or periods, and as perishing under the last. We 
will consider each of these forms separately. 



Paragraph I. 

First Period. Rome as a Unit. — " His legs were 
of iron." " And the fourth kingdom shall be strong as 
iron ; forasmuch as iron breaketh in pieces and sub- 
dueth all things; and as iron that breaketh all these 
shall it break in pieces and bruise." This represents 
the first period of the fourth empire. 

1. We have seen that the Babylonian empire was 
represented by the gold, the Medo-Persian, by silver, 
and that the Macedonian, including the Lagidee and 
Seleucidee, were symbolized by the belly and thighs of 
brass, and of course the fourth great empire was to fol- 
low the kingdom of brass, and to succeed the kingdoms 
of Egypt and Syria in chronological order. 

We are thus particular, because some expositors have, 
in their blindness, interpreted the two kingdoms of Syria 
and Egypt to be the one fourth kingdom. Porphyry, 
the ancient foe of prophecy, asserted this, and some 
moderns have sided with him. Bishop Newton says, 
that they who follow this infidel, do so from an innate 
love of disputation, rather than from any love of truth. 
Now, as the Roman empire was the fourth that followed 
from the Babylonian, it is identical with the fourth 
empire of this vision. 

2. The strength of the fourth empire. 

Each of the metals of the image plainly represented 
by its qualities the political character of the empire it 



ROME. 121 

symbolized. The gold indicated the splendor, but com- 
parative weakness of Babylon ; and easily fell before the 
silver empire of Medo-Persia, which, though a less 
splendid, was yet a stronger power, as silver is less 
splendid, yet comparatively stronger than gold. Silver 
1 is a more splendid, yet feebler metal than brass, and the 
Persian empire was more excellent than the Macedonian, 
yet was too feeble to resist the impetuosity of the brazen- 
coated Greeks. In like manner as brass, silver, and 
gold all yield to the superior strength of iron, so the 
fourth empire was to break up and subdue, by superior 
strength, all of the preceding dynasties that remained 
before it. Rome has the best claim to this iron charac- 
ter of any nation that ever existed. Whether consoli- 
dated or in fragments, it has wielded greater power and 
commanded a larger measure of influence, been more 
resistless in war and endured more lastingly, than any 
other empire whatever. It was a vast kingdom of 
warriors, and that, too, for ages, and Mars was its tute- 
lary deity ; its codes of jurisprudence, also, have j T ielded 
a commanding influence in the earth for near two thou- 
sand years. As iron is the strongest of metals, so Rome 
has been the strongest of all nations. 

3. The fourth kingdom was to crush all other nations, 
Rome conquered all nations, and, in our Saviour's time, 
the terms Rome and the w T hole earth were generally 
used as synonymous terms. The riches and glory of 
three continents were either embraced in its limits or its 
tributaries ; it comprehended all of the civilized world, 
and much of the barbarous. It existed as an iron 
unit down to the days of Theodosius, or for a thousand 
years. 

11 



122 ROME. 



Paragraph II. 

Second Period. Church and State Union and the 
fall of Rome, or its hrohen state, iron and clay. — 
The text affirms two things with regard to the history of 
the fourth great empire. It says of it, that it shall be 
divided, and then it says it shall be broken. The divi- 
ded and the broken states spoken of, are two totally dif- 
ferent matters ; the division into iron and clay is what is 
meant by the term division, and refers to a double polit- 
ical character of the empire ; and the broken state refers 
to the fall of the empire, or its fragmentary condition 
indicated by the toes. We shall consider these two 
points separately. 

CLAUSE I. 

Church and State Union. — A division of the political 
power of the fourth empire into two great departments 
of church and state, is what is predicted by the iron and 
clay of the feet and toes. The text says " whereas thou 
sawest the feet and toes part of potter's (baked) clay, and 
part of iron, the kingdom shall be divided ; but there 
shall be in it of the strength of the iron, forasmuch as 
thou sawest the iron mixed with baked clay." 

In the final vision of Daniel, in which the previous 
visions are interpreted, we find it said that the visions 
embracing the period from the captivity by the Romans 
to the restoration of Israel, was to be a veiled one. And 
as the text before us relates to events during that period, 
its mystery was guarantied by the Divine will, and of 
course all expositions of it during that era must be 
imperfect. 



ROME. 123 



However, not an expositor, to our knowledge, among 
the many we have examined, has considered with any 
proper and critical attention, the division of the fourth 
empire into iron and clay. Now, not a word of holy writ 
is unimportant, or can be overlooked, without detriment 
to its proper understanding ; and in a prophecy which in a 
very few sentences describes the history of the world for 
thousands of years, not one jot or tittle can be over- 
looked, for each minute point of the graphic miniature 
must possess a sublime importance when expanded 
into its full life size. It is, therefore, of vital importance 
to a correct interpretation of the prophecy before us, that 
the divisions of the fourth empire should be most care- 
fully noticed and explained. "We therefore call emphatic 
attention to the following points, on which hinges a full 
and harmonious view of the whole vision. 

1. The empire was to possess a dual political char- 
acter. This dual character is symbolized by the iron 
and clay in the feet, and also in the toes of the image. 
As the iron unquestionably represented the political 
character of the empire, and as the clay comes in and 
mixes with the iron in about equal proportions, they 
must conjointly represent the political character of the 
empire after this union. 

2. The prophet's interpretation still further confirms 
its signification to be political. He says, "Whereas 
thou sawest the iron mixed with miry clay, they shall 
mingle themselves with the seed of men ; but they shall 
not cleave to one another, even as iron is not mixed with 
clay." Here the term iron is plainly seen to represent 
men. and the clay being interpreted by the term " they," 
is seen to represent men also; or two orders of men 



124 ROME. 

in the state are indicated by the terms " iron and clay." 
The want of harmony between the iron and clay, shows 
a want of political harmony in the state. Again the 
text says, " there shall be in it of the strength of the 
iron, forasmuch as thou sawest the iron mixed with miry 
clay." Here strength of national power is represented 
by iron, and comparative feebleness by the clay. 

3. This division in the fourth empire w r as not to occur 
until the empire had stood for some time as an iron 
kingdom only ; after a season this division was to begin 
and to continue through that period of the history of 
the empire represented by the toes. The division begins 
in the feet, and continues till the feet are smitten by the 
stone. 

4. There were to be two classes of men, in the fourth 
empire, between whom the political power was to "be 
divided. The class represented by the iron certainly 
possessed civil authority, and the other class possessed it 
to a certain extent. The term, u seed of men," coincides 
with the term iron, and the term iron coincides with 
civil power or nationality, represented by the iron legs ; 
hence the term " clay," which is synonymous with the 
term " they," which is here a pronoun of multitude, 
must represent also a great class of men associated in the 
general government with that class designated by "iron" 
or "seed of men." 

5. Again ; the term " they," is antithetic to the term 
" seed of men," and is therefore expressive of a class 
of people antithetic in character to those represented by 
iron. The term " they shall mingle themselves with the 
seed of men," conveys, with great clearness, the idea of 
the degradation of a superior class of persons by tha 



ROME. 125 



mingling with the seed of men in national affairs. It is 
very similar to a passage in Genesis, which speaks of the 
corruption of the sons of God, by uniting with the daugh- 
ters of men. The "mingling with the seed of men," by 
this superior class, also conveys plainly the notion of a 
spiritual people uniting with a political power. Indeed, 
as no two classes of men can be found in the world, cor- 
responding to the two in the text, except spiritual and 
carnal people, the union of these two classes in the fourth 
empire, must represent church and state union in it; and 
as in the Roman, or fourth great empire, such a union 
did exist, the case is a very clear one, that the mingled 
clay represented the church of Christ, corrupted by union 
with the civil power of Borne, represented by the iron. 
6. This political union of civil and ecclesiastical polity, 
was to be perpetual. This is manifested by the symbols 
and interpretations. The clay continued during that 
portion of Eoman history represented by the feet, during 
which time, Rome was still a territorial unit ; after the 
breaking up of this territorial unity, it continued to exist 
in the toes or various nations of Europe represented by 
them ; and finally, when the feet are broken, the clay is 
found existing in them, and shares the fate of the iron. 

CLAUSE II. 

Fall of Rome or its broken State. — " And the toes of 
the feet, part of iron, and part of clay — the kingdom shall 
be partly strong and partly broken. 55 The words, as, 
were, and so, w T hich are found in the common text, were 
supplied by translators, and are not in the original. 
This text shows, that the breaking up of the iron and 
clay was to take place ; and the term " broken" differs 



126 ROME. 

materially from the term " division" in signification. 
In this text, the feet are not mentioned, the toes only are 
treated of, and, of course, the interpretation is of the toes 
only ; the clay and iron are mentioned to show that in 
the broken state, the divisions, or fragmentary nations, 
would still retain the double political organization of 
church and state union. The legs, for the time being, 
represented the Roman empire; and, in like manner, the 
toes represented it, also. Now, mark this point with 
attention : historians, in speaking of the Roman empire, 
always now speak of it as having ceased to exist ; but the 
prophetic historian regards its broken state as still con- 
tinuing to be the fourth empire ; the former do not antici- 
pate a reorganization, but the latter predict a reunion of 
the fragments into a great empire. The number of toes 
in the feet of the image being ten, each toe would 
naturally signify a kingdom itself. That there might be 
more than ten, during the long period of the broken 
state, is neither affirmed nor contradicted, but we can 
look for no more than ten at the time when the breaking 
up of the unity of government was to take place. In a 
succeeding vision of Daniel, coinciding with this, ten is 
distinctly stated as the number into which Rome in 
Europe was to be divided. The text before us, however, 
simply affirms, that the ten toes indicate the disruption 
or fall of Rome. The Roman empire in Europe was 
broken up, and there soon appeared ten coeval king- 
doms. In the Apocalypse it is said, that just prior to 
the organization of the empire again, that there shall be 
ten kingdoms. Newton says, that whatever was their sub- 
sequent number, all of them are called ten, from their 
original number. The whole of the disorganized period 



ROME. 127 

of the empire will, therefore, be properly represented by 
ten toes or ten 'horns, no matter what number may co- 
exist in any age after the first, in which the original ten 
appeared. 

The breaking of the empire began about 396, and the 
empire still exists in that state, the prophecy recogniz- 
ing the broken state as continuing to be the fourth 
empire, and history looking upon it as ended. 

Paragraph III. 

Third Period. Reorganization of the Fourth Em- 
pire. — But few prophetic expositors have looked far 
enough to see the whole truth of the fourth empire. It is 
clear that the fourth empire is to be reorganized. By this 
we mean, that a large portion of the empire represented 
by the ten toes in Europe, and by the broken state in 
Asia and Africa, will combine again ; that is, the reorgan- 
ized empire will embrace a portion of three continents. 

The facts by which the third territorial form is proved, 
are few, but conclusive. 

1. It is said the stone struck the image upon his feet, 
which were of iron and clay, and destroyed it. Now, 
as the image is strictly chronological in its symbols, it is 
evident that the toes represented a later period of time 
than the feet, just as the fall of Eome was later than the 
beginning of church and state union. 

It is also as evident, as the sun at mid-day, that the 
smiting of the feet, and the instant fall of the great 
image of monarchy, was a later time than that of the 
ten toes, or broken state of the empire. If this last 
were not true, then the broken state, represented by the 
toes, could never have existed ; for the feet, aside from 



128 K0ME. 

the toes, represented the empire as a unit, divided into 
civil and ecclesiastical government, and the toes repre- 
sented a later period than the feet. As, therefore, the 
state of the empire represented by the feet, was obliged 
to exist before that represented by the toes could exist, 
and as both could not simultaneously exist, and, as the 
image was smitten on the consolidated and broken state 
represented by both feet and toes, it is obvious that the 
empire to be smitten thus, must assume a form of unity, 
such as was represented by the feet. The symbols being 
expressive of territorial form as well as of chronology, 
make this understanding of them reasonable, and indeed 
imperative. 

2. When the feet of the image were smitten by the 
stone, then it broke in pieces the iron, gold, clay, brass, 
and silver, altogether. Now, as the gold represented 
the Assyrian government, and the silver the Persian, 
and the brass the Grecian, it is evident that an empire 
in which these existed, together w T ith the iron and clay, 
must have been smitten by the stone, or they could not 
have been broken together by a single stroke. 

3. The time when they were broken w r as not to be a 
long period, but a short one. The w T hole image fell, the 
moment it was smitten. It was struck with violence, 
and, the vision says, " then " the , image was broken. 
The term " then " has but one brief signification ; it 
means " at that time," and not at some other time, nor 
during a long period of time. At the very time, then, 
that the image was struck, it fell to atoms ; it did not 
wait and fall some other time ; its metals all perished 
then ; they did not wait to be worn away by any slow 
moral process of decomposition. 



ROME. 129 

4. In all the other symbolic prophecies of the fourth 
empire, it is represented as being reconstituted for a 
very short period before its annihilation ; this general 
uniformity must, therefore, be confirmatory of our posi- 
tion here. 

We have given every point of character the fourth 
empire was to possess, together with the time of its rise ; 
the empire, therefore, which coincides with all these 
points, must be the one predicted by the vision and the 
interpretation, for perfect coincidence between events and 
prophecy is infallibly perfect fulfillment. 

Coincidence First. Repetition.— -The fourth kingdom 
of iron was to follow the one of brass. The brass being 
the Macedonian empire, the next empire which fol- 
lowed it must be the iron one. Now, nothing is plainer 
than that the Roman empire followed the Macedonian. 

Coincidence Second. Political strength. — The fourth 
empire was to be politically as strong as iron, and as 
much stronger than the empires which preceded it, as 
iron is stronger than brass, or gold, or silver. To this 
character the Roman empire has the fullest of claims. 
Whether consolidated, or in fragments, it has wielded 
greater power, and commanded a larger measure of 
influence, and endured more lastingly than any other 
empire ever did. The Roman empire was a kingdom 
of mighty warriors for ages, and its codes of juris- 
prudence have wielded a commanding sway over the 
nations for near two thousand years. As iron is the 
strongest of metals, so Rome was the strongest of human 
empires. 

Coincidence Third. — The fourth kingdom was to 
crush all other nations, and become universal* Rome 



130 ROME. 

conquered all nations, and the term applied to the 
Roman empire was the common term used in our 
Saviour's day to represent the whole world ; the riches 
and glory of three continents were tributary to it, or em- 
braced in its limits. It comprehended all the civilized 
world, and much of the barbarous. 

Coincidence Fourth. — The political complexion of the 
fourth kingdom, after a given period of time had elapsed, 
was to be of a dual character, in which the church was 
to be mixed or united with the political iron power, and 
was to continue to the end of the empire, in all its terri- 
torial forms. Not quite four hundred years after the 
extinction of the Macedonian power, the Christian church 
was united to the Koman political power, and, in every 
stage of the history of the empire, since the days of Con- 
stantine, this mixture has continued. In the broken 
state of the empire in Modern Europe, this union still 
abides, and seems likely to abide while monarchy en- 
dures. As the clay is a base material, so the Christian 
church, by this union w T ith the state, has been grossly 
corrupted ; and they who mingled themselves with the 
seed of men, have become baser than the iron of the 
world. As the clay and iron were not to cleave closely 
to each other, so has been this debased alloy of church 
and state. The exact relationship of the church to the 
state has never been generally agreed upon ; and there 
has been, through past ages, a constant struggle between 
them for political supremacy, the iron generally prevail- 
ing over the clay. Popes have arrogated supremacy, 
and absolved nations from allegiance to kings and 
princes; but kings and princes have generally carried 
the day. So that while they have remained, and do 



ROME. 131 

remain combined, they have never been chemically 
united ; even " as iron is not (chemically united, or) 
mixed with clay." They have had conflicting interests, 
and, from the nature of the case, they always will have. 
Nothing can exceed the accuracy of the brief description 
the prophet gives of church and state union in the 
Eoman empire, since its institution. Nothing in fact 
could be more perfect. 

Coincidence Fifth. First Territorial Form. — The 
first territorial form of the fourth empire, was to be that 
of a unit. The Eoman empire was a unit territorially, 
down to the days of Theodosius, in the year 395; and after 
his death it began to be broken up by the northern 
migrations. 

Coincidence Sixth. — The second territorial form of the 
fourth empire, was to be a broken one, and one part was 
to be divided into ten kingdoms. The Eoman empire, or 
at least that portion of it which was in Europe, was 
broken to pieces by the inroads of the Germans, Goths, 
Vandals, and Huns; and ten kingdoms, in less than two 
hundred years, made their appearance. The Eastern 
empire existed up to this time; but, after Justinian, it 
declined, till all its light was extinguished. These ten 
Eoman kingdoms, though not exactly simultaneous in 
origin, were just enough so to accord with the symbol 
which represented them and the empire. It is observ- 
able, that the toes of the feet do not project from the 
foot in a right line across the foot, and that the foot is 
longer on one side than on the other. And so, a large 
part of the original empire represented by the feet, still 
existed, after some of the smaller toe kingdoms began to 
project; and so, also, some of these ten kingdoms sprung 



182 ROME, 

up a very little in advance of others, yet all in the 
same era. 

Coincidence Seventh. — These fragments of the fourth 
kingdom, were again to confederate. This has not yet 
taken place, and we can not, therefore, claim a certain 
coincidence here. The signs of the times, however, 
indicate, so it is thought by those who know best the 
state of eastern Europe, that Russia will effect a sub- 
serviency of Europe to its power. The exiled Hungarian 
affirmed upon this subject, the following bold, yet not 
improbable things. " I predict (and the eternal God 
hears my prediction), that there can be no freedom for 
Europe, and that the Cossacks from the shores of the 
Don, will water their steeds in the Rhine, unless liberty 
be restored to Hungary." Indeed, we can not entertain 
a doubt of the supremacy of Russia over all Europe, for 
such is clearly to be understood from the book of Reve- 
lation and Ezekiel. 

The conclusion we draw from these most extensive and 
complete coincidences of the Roman empire with the 
fourth kingdom is, that the Roman empire was meant 
by the prophecy ; indeed, it is infallibly certain ; for a 
full and perfect coincidence of prophecy and events, is, 
infallibly, a clear fulfillment. 

Newton says, " All ancient writers, both Jewish and 
Christian, agree with Jerome, in explaining the fourth 
kingdom to be the Roman." Mede says, " The Roman 
empire, to be the fourth kingdom of Daniel, was believed 
by the church of Israel, both before and in our Saviour's 
time; received by the disciples of the apostles, and 
the whole Christian church, for the first three hun- 
dred years, without any known contradictions. And I 



UNITED STATES. 133 



confess, having so good ground in scripture, it is with 
me, tantum non est articuhcs fidei^ little less than an 
article of faith." 



SECTION V. 

The Fifth Kingdom, or United States of America. 

" Westward the course of empire takes its way, 
The first four acts already passed, 
The fifth shall close the drama with the day : 
Time's noblest empire is its last." 

Vision. — " Thou sawest till that a stone was cut out 
without hands, which smote the image upon his feet, that 
were of iron and clay, and broke them to pieces." 

Interpretation.— -"And in the days of these kings shall 
the God of heaven set up a kingdom, which shall never 
be destroyed : and the kingdom shall not be left to other 
people, but it shall break in pieces and consume all these 
kingdoms, and it shall stand forever." 

It is but right for us to observe, that our discoveries in 
interpreting scripture, have compelled us to affirm that 
this fifth kingdom which the vision presents, and which 
Daniel interprets, is no other, and can be no other, than 
the restoration of Israel to nationality, or, in other words, 
it is the United States of America. Our arguments to 
prove it, shall be as fair and candid as they have been 
on the preceding kingdoms. As we shall be candid and 
honest, we insist that the same correctness of courtesy 
shall be shown to our arguments, that are shown, or 
ought to be shown, to every investigator, and especially 
to one treading a new path for truth. The difficulties 



134 UNITED STATES. 



under which we shall labor here, we know are great ; 
but we are confident they do not arise from the subject, 
nor from the trouble of logically demonstrating our 
position; but they lie altogether in the preconceived 
opinions of men upon the subject, and the firm and 
settled error of those opinions, and the determined 
hostility to any argument that would overthrow or 
unsettle them. Some persons have never fully formed 
an opinion on the subject ; w T hile others have satisfied 
themselves that some one has made a great mistake in 
explaining prophecy somehow, and are consequently 
distrustful of the ability of any man to throw any new 
light upon the subject. Others, and of the smaller class, 
are ever ready fairly to examine all honorable argument, 
and to decide justly. As the decisions of this class will 
ultimately prevail, we appeal to them to see that justice 
is done us ; if we are wrong, we crave no mercy ; if we 
are logically true, we claim a candid support. Is not 
this fair ? Let the prejudiced remember, that perhaps 
their opinions are not infallible, and that, after all, they 
may be just a little wrong, if no more. For the captious, 
we have not a word ; not the first favor have we to ask 
of them, except — that they will be kind enough to take 
exceptions to some things, and to all things, we propose. 
Two classes of opinions about the signification of 
the fifth kingdom, have gained considerable ascendency 
in the world. One class of expositors hold, that the 
stone is a political power, and another that it is purely a 
spiritual power, and that it is no other than Christianity. 
The former suppose that it represents Jesus Christ in his 
kingdom, suddenly appearing to break the political 
powers of the earth to pieces, and the latter suppose it to 



UNITED STATES. 135 



represent the gradual consuming of wicked governments 
by the prevalence of piety. We hold, that neither system 
of exposition is exactly correct, and that the truth lies be- 
tween them. We do not propose to answer the arguments 
in favor of either theory, directly. We shall explain the 
fifth kingdom by the exact description given, and let the 
arguments in favor of our scheme be a sufficient proof 
of the erroneousness of the other theories. We shall 
proceed to particularize, with severe discrimination, each 
point in the description of the stone kingdom, and, 
having minutely developed all that is said, we shall look 
then for a corresponding kingdom in history. Under- 
stand us : we will admit no loose or vague opinion upon 
any point here ; and every point in the coincidence must 
match with the prophecy, as regularly as each letter upon 
a newspaper matehes with the types of the form upon 
which the impression was made. 

The following are all the points which are given to 
identify the fifth kingdom : 

1. The time of its rise. 2. The character and mode 
of its origin. 3. Its character and its work of demoli- 
tion, and the manner of it. 4. Its change of character. 
5. Its perpetuity. 6. Its character as a theocratic 
republic and royalty. 

First. The Time of its Rise. — The time of its rise is 
expressed and implied in the positive words of the 
vision, and in those of the interpretation, and in the 
time when the destruction of the image was to take 
place. 

To render the matter plain, we shall quote the text 
carefully. "This image's head was of fine gold, his 
breast and his arms of silver, his belly and thighs of 



136 UNITED STATES. 



brass, his legs of iron, his feet part of iron and part of 
clay. Thou sawest till that a stone was cut out without 
hands" 

Now, mark earnestly the following facts : It is certain 
that the image was a chronological one, and represented 
successive kingdoms, and successive periods in those 
kingdoms, from the Babylonian to the broken state of 
the Roman empire, represented by toes of iron and clay. 
In seeing these several kingdoms, it is certain that 
Nebuchadnezzar saw the history of the world, down to 
the subversion of the Roman empire. It is certain that 
he saw a period of time, extending from the days of 
Nebuchadnezzar down to the fifth century. It is certain, 
that after he had seen the whole era of the image down 
to the broken stages of Rome, that he continued to look 
prospectively into the future. It is certain that he did 
not see the empire of the stone, until he had seen the 
whole history of the world, from his own days to those 
of the broken empire. It is certain that he saw the 
stone kingdom, by looking beyond the period of the 
broken state of Rome, and that he did not see it by any 
retrospective view. These statements are plainly com- 
prehended, and explicitly stated in the text. 1. The 
prophet expressly told the king, that after he had seen 
the whole prophetic and chronological image, down to 
the toes, that then, he continued to look forward, and 
that in looking forward, his attention was arrested by 
the sight of a stone cut out of the mountain without 
hands. The expression, " thou sawest till that a stone 
was cut out," indubitably signifies a looking into the 
future, and a looking into the future from the toe period, 
on which his attention had last rested. The term, "thou 



UNITED STATES. 137 



sawest till," has an expressiveness of futurity in it abso- 
lutely, as well as relatively. The word till, says Mr. 
Webster, signifies " to the time of, or to the time, as, I 
will wait till next week," or "occupy till I come, "saying 
they would neither eat nor drink till they had slain Paul." 
The term, " thou sawest," signifies, that he continued to 
look upon events. Now, as all the events in the vision 
beside the stone, occurred chronologically, the expression 
" thou sawest till that a stone w r as cut out," shows that 
the looking was chronologically into the future. 

This view is further confirmed, as well as illustrated, 
by a parallel and fac-simile passage found in Daniel's 
vision of the very same events. After Daniel had seen 
the fourth beast, or kingdom, and its broken state rep- 
resented by ten horns, and dwelt for awhile upon the 
broken state of Rome, he says, " I beheld or saw till 
the thrones were cast down." The fourth kingdom of 
the image, and the fourth kingdom represented by the 
anomalous beast in Daniel's vision, are synonymous ; 
and the ten toes are synonymous with the ten horns ; and 
the term, " thou sawest till the stone was cut out," and 
broke the kingdoms to pieces, falls in precisely the same 
relative position as does the term, " I saw, or beheld till the 
thrones were cast down ;" they relate to the same events, 
and therefore synchronize, and are synonymous, not only 
in words, but in signification. The meaning of the lat- 
ter term can not be mistaken, it plainly looks to the 
destruction of the kingdoms before it by the ancient of 
days, and to the rise of the ancient of days ; and what 
it means, must also be understood by the former term. 

2. The interpretation of the vision by the prophet 

himself, drives us to the same conclusion, irresistibly. 
12 



138 UNITED STATES. 



The period of the rise of the fifth kingdom is stated again 
so circumstantially, as to leave no doubt when it was to 
occur. The text says, " they shall mingle themselves 
with the seed of men, but they shall not cleave to one 
another, even as iron is not mixed with clay. And in 
the days of these kings shall the God of heaven set 
up a kingdom." — v. 43, 44. The phrase, " in the days 
of these kings," is in the Hebrew original, " heyoma- 
hon" signifying, literally, "in their days," and "di- 
malchayyah innun" signifying, "of those kings." — 
(Dr. Thomas.) Now it is a principle of logic that, 
" relative words should be referred to the nearest, rather 
than to a remote antecedent." — (Hedge's Logic.) 
Hence the term, " in their days, and of these kings," 
must either refer to the persons or kingdoms expressed 
in the preceding sentence, by the words, " they," " them- 
selves," or of the corrupt church ; and by the two king- 
doms of iron and clay, or to the kingdoms of the broken 
state of the empire. We can not, therefore, without a 
palpable violation of a plain, logical rule, make the terms 
in, " their days, and of those kings," refer to the great 
period of the whole four kingdoms. Again, the terms 
in their clays, and of those kings are plural, and doubly 
imply the existence of a plurality of kings at the time of 
the setting up of the stone kingdom. Whereas, if this 
kingdom had arisen in the days of Rome, before it was 
broken into a plurality of kingdoms, it is a plain case 
that it would have been set up in the days of one king, 
or kingdom, and not, " in their days of these kings," as 
the text says it should be. 

In Daniel's vision of the same great period, he presents 
us with precisely the same number of kingdoms as are 



UNITED STATES. 139 



found in Nebuchadnezzar's vision. The four kingdoms 
represented by the four metals, are represented by four 
beasts ; the final, or sixth kingdom, is represented by a 
mountain in one vision, and by the Son of Man in the 
other. Now, between the divided state of the Roman 
empire, and the universal kingdom of Christ, Daniel 
predicts a fifth kingdom ; and the fifth kingdom of Dan- 
iel's vision coincides with the fifth of Nebuchadnezzar's, 
in number, character, work, and final triumph, and, 
therefore, they are but one and the same kingdom. 

Daniel calls his fifth kingdom, " the ancient of 
days," and says, that it was to arise after the broken 
state of the Roman empire, and that it would consist of 
the saints, or Christians, and people of the saints or 
Christians. He says that it should fully destroy the 
fourth empire ; and as he had said the stone should do 
that veritable work in full, it follows that the stone and 
the ancient of days represented the same veritable em- 
pire. Now then, as Daniel says the ancient of days 
was to rise after the broken state of Rome, it follows 
that the stone was also to rise after it, they being but 
the same identical kingdom. 

Second. The Origin of the Stone Kingdom. — No 
writer we ever heard of, has ever interpreted one vastly 
important symbol, which we now bring forward. It is 
the mountain origin of the stone kingdom. The vision 
says, "thou sawest till a stone was cut out without 
hands." Here it is very plain that the stone was in- 
herent in something ; otherwise it would not have been 
" cut out." The interpretation says, " Forasmuch as 
thou sawest that the stone was cut out of the mountain 
without hands." As the stone symbolically represented 



140 UNITED STATES. 



a kingdom, it is plain that the kingdom was derived 
from some pre-existent power, from which a kingdom 
could be formed. Again ; as all the symbols were pro- 
phetic, the mountain was a prophetic one also. The 
term mountain, when used as a symbol, has a definite 
meaning, and always signifies a government of some 
kind, either political or ecclesiastical. Now, the fifth 
kingdom being cut out of a prophetic kingdom, we must 
inquire what kind of government it was to be. It is 
evident, from the nature of the case, that it was a king- 
dom totally different from any in the image represented 
by the gold, silver, clay, iron, or brass. It is further 
clear, that as the stone would partake of the nature of its 
original composition, that the mountain would be op- 
posed in character to the kingdoms in the image, because 
the stone kingdom hated and destroyed the other king- 
doms. Now, the only great organization in the world 
that hates corrupt religion and corrupt civil government, 
is pure and free Christianity, and therefore the mountain 
must represent the true church, or kingdom, of Christ. 
Again; as the stone was to be cut out of the mountain in 
the later, or broken state of Rome, or time of church 
and state union, it is plain that it was to be composed 
of a body of Christian people, though perhaps not of all 
of them, until it was changed into a mountain. 

What else the kingdom of the stone could be cut out 
of, than the church of God, it is hard to divine, since 
the new kingdom was to be set up by God. The term, 
M cut out of the mountain," does not imply a part cut 
off from the mountain, as a stone cut off from a cliff, 
or ledge of rocks composing a mountain, but the change 
of the mountain substance into a double nature, just as 



UNITED STATES. 141 



we say a statue is cut out of a block of marble, or a vase 
is cut out of alabaster. In these cases the marble and 
alabaster still remain as they were in substance, while, at 
the same time, they are changed into another character 
which is essentially distinct from the original material. 
It is a truth, which forces itself upon us irresistibly, that 
since Christianity is to spread over the world; in its 
prevalence, the political constitutions of the tyrannical 
world must be subverted, and be substituted by a govern- 
mental policy growing up out of, and embracing Christi- 
anity and Christians. The position can not be denied 
by any rational and intelligent mind. The cutting, or 
forming of the stone empire out of the mountain, is, 
therefore, a most beautiful symbol of the forming of a 
Christian government out of a Christian people ; and it 
is not less beautiful than truthful. 

Third. The Political Character of the Fifth King- 
dom. — The fifth empire was to possess a mighty political 
strength of character. This view was most ably vindi- 
cated by Tillinghast, whose work was published in 1654; 
and has also been, by able Scotch divines of the present 
century. 

Tillinghast says, "The kingdom of the stone is a 
kingdom, in respect of nature, the same with the king- 
doms represented by the great image, i. e., it is Outward 
as they are Outward; which appears: (1.) From the 
general scope and drift of the prophecy, which runs 
upon Outward kingdoms. All the first four kingdoms, 
or monarchies, are Outward, as none can deny ; why, 
then, the Holy Ghost, in speaking of the fifth and last, 
should so far vary the scope as to glide from the Out- 
ward kingdom to the Inward, ought (besides the bare 



142 UNITED STATES. 



say-so) to have some solid and substantial reason brought 
for it by those, whosoever they are, that either do or 
shall assert it. (2.) Because it is not proper to say, 
that a bare spiritual kingdom, considered only as spirit- 
ual, should break in pieces, beat to very chaff, grind to 
powder the great image, i. e., destroy the very being of 
worldly kingdoms, which work is yet, notwithstanding, 
done by the stone. Indeed, Christ's spiritual kingdom 
may, by that light and life which it gives forth, much 
refine and reform outward kingdoms ; but when once the 
work comes to breaking, and breaking to pieces, i. e., 
subverting kingdoms, razing their very foundations and 
destroying their very being, as they are the kings of 
this world here, unless we conceive God to do it by a 
miracle, must w T e also conceive some other hand, besides 
a spiritual, to be put to the work. (3.) Because the 
stone, to the end there might not be a vacancy in the 
world, comes straightway in the place and room of the 
great image, so soon as the same is totally broken. For 
as the great image, while standing, bears rule over all 
the earth, so the same being broken, the stone becomes 
a mountain, and fills the whole earth, therefore must the 
kingdom of the stone be such a kingdom as was that of 
the great image, viz., Outward; or otherwise, the coming 
of that, in the place of the other now taken away, could 
not supply the want of the other." 

We arrange our arguments as follows : 

1. The nature of the work to be accomplished by the 
stone was of a purely political, or rather martial char- 
acter: it was to break up the four great monarchies, 
and utterly annihilate them. No monarchy was ever 
broken down, except by martial or political violence ; and 



UNITED STATES. 143 



no kingdom was ever overthrown by another, without 
great bloodshed. The vision says, the fifth kingdom 
shall break the four kingdoms to pieces, and they should 
become as chaff; the interpretation says, " it shall break 
in pieces and consume all these kingdoms." Here the 
stone is stated to perform the work of annihilation of 
the political fabrics before it, in two ways : first, by 
breaking them to pieces ; and, secondly, by consuming 
them. The term, " breaking to pieces," must be under- 
stood in the same sense in which the prophet uses it in 
other parts of the prophecy. Now, he said of the fourth 
kingdom of iron, that it should " break in pieces" all 
the kingdoms before it. Then, as the Eoman, or fourth 
kingdom, broke in pieces all the nations before it, by 
the most bloody and devastating wars, it follows, that as 
the fourth kingdom should be "broken to pieces" by 
the stone, that the breaking would, in its case, be by 
dreadful war, as in the other cases. There is no room 
to evade this conclusion, without violating a plain rule 
of interpretation : that is, by assigning a different sense 
to an author's words than he himself has given. 

The terms, "became chaff," and "consuming," are 
obviously somewhat different in signification from that 
of " breaking to pieces." They imply that the empire 
was first divided into large masses, and that these were 
then subjugated, and utterly wasted away by conquest. 

St. John, in describing the destruction of the Roman 
power in the last battles, by the fifth kingdom, says the 
beast and false prophet were first taken, and then the 
remnant were slain. The beast corresponds to the fourth 
kingdom; and his being taken coincides with the break- 
ing up of the image into fragments ; and the slaying 



144 UNITED STATES. 



of the remnant coincides with the consuming process 
upon the fragments of the broken image. 

2. The breaking of the image was by a single and 
sudden stroke of the stone. Dr. Adam Clarke says, the 
falling of the stone upon the feet of the image, was like 
the stroke of a stone discharged violently from a Roman 
catapult. There was but one stroke of the stone on the 
feet. It was plainly a swift stroke, and, therefore, a 
sudden one ; there was no protracted effort on its part 
to break up monarchy ; there was no repetition of the 
blow by the stone, for the image fell the very instant its 
feet felt the force of the single disrupting blow. The 
text says, it " smote the image upon his feet, which were 
of iron and clay, and broke them to pieces;" and it 
adds, " then was the iron, the clay, the brass, the silver, 
and the gold broken to pieces together." One sudden 
stroke of the stone broke the feet to pieces, and then, 
at that very time, for such is the meaning of the term 
then, the whole material fell to pieces. 

The sudden dashing of the Roman empire to pieces 
by a single stroke, absolutely implies great and unprece- 
dented political or martial power. And, again, the 
existence of the empire in fragments, implies that 
this state was produced by political power; and its 
comminution into chaff is still further expressive of it. 

3. The time when this smiting was to transpire, is 
further proof that the fifth kingdom was to be a political 
power. The feet were to be broken by the stone, and 
then every vestige of Rome was to disappear. The toes 
were not to be smitten, but the feet^ the prophet says. 
Now, as the image was chronological, the Roman empire 
represented by the toes, was not simultaneous with that 



UNITED STATES. 145 



state of it represented by the feet, nor could the image 
be smitten in that state represented by the feet prior to 
that represented by the toes; for if it had been, the toe, 
or broken state, would never have appeared at all, be- 
cause the image was all to dissolve at only one stroke 
of the stone. 

The only way to reconcile the matter, is, by allow- 
ing a reunion of the broken empire represented by 
the feet of iron and clay. St. John very clearly states, 
that the ten kingdoms should agree together, to give 
their power to the beast, and that, in this confederacy, 
they should be broken by the fifth empire ; he, therefore, 
fully confirms our positions here. No man of any 
brains can imagine, that the European states, when con- 
federated, can ever be broken to pieces by an extraneous 
power, unless that extraneous power be a civil govern- 
ment w T ith martial power. 

4. The Roman empire, or fourth kingdom, was to be 
demolished by a power without its borders. The stone 
was not in any wise attached to the image ; it w T as not 
generated in it, and did not operate upon the image inter- 
nally ; it smote the image outside, and moved toward it 
from a distance. It was, therefore, a kingdom that did 
not grow up in the bounds of the Roman empire at all ; 
it did not foment discord in its territories, nor secretly and 
silently work its ruin by moral suasion. On the con- 
trary, as it grew in strength, Rome grew in strength ; 
for as it originated in the broken state of Rome, and did 
not smite it till Rome was reunited, it is evident that 
both grew stronger simultaneously. It was an external, 
foreign power to Rome or Europe, and its country was 

not in the limits of the old Roman empire, 
13 



146 UNITED STATES. 



5. The kingdom of the mountain, into which the stone 
was to grow, every one admits, will be a government in 
which every thing will be Christianized. From the very 
nature of the case, the civil and spiritual departments 
of good government will never be blended. Christ will 
ultimately be priest of the one and king of the other; 
but this does not imply that they will ever be blended, 
but just the contrary. The Millennial government, or 
mountain, will, therefore, possess a civil department. 
Now, as the kingdom of the stone is simply to expand 
into the Millennial government, it follows that it must 
be possessed of a civil department of government. 

Those persons who fancy a universal church on earth, 
with no civil code, have very crude notions of the mat- 
ter, to say the least of it. The gospel will never admit 
of any such universal salmagundi. 

Fourth. Change of Character. — The stone was to 
grow into a mountain after it had destroyed the political 
powers of Roman Europe. It w r as to fill the whole 
earth. This power, external to the Roman Europe, was 
to break up its kingdoms, root them out, and extend its 
own government over them. Nothing can be plainer 
than the fact now stated. The powers first broken by 
the stone, were those of the Japhetic race ; and the 
government of the stone would, therefore, include Europe 
first, and thenceforward extend to Asia and Africa, 
The improbability of a general government for the white 
race, seems chimerical to some politicians, but God has 
said it shall be, and that all nations shall be included in 
it ; and, of course, the existence of such a great confed- 
eracy, is not dependent upon the notions of short-sighted 
philosophy. 



UNITED STATES. 147 



Fifth. The Perpetuity of the Fifth Empire.— The 
text says, the kingdom of the stone shall change into a 
mountain form, and " shall never be destroyed." All of 
the political empires before it had been destroyed by 
physical violence, but this one was not thus to be moved. 
" The kingdom shall not be left to other people." The 
empire of the world had passed from people to people, 
but, according to this, the people of the fifth kingdom 
Wfere to hold the scepter of empire perpetually. Other 
political powers were to be wholly removed, "no place 
was found for them," "they became like chaff of the 
summer thrashing floor, and the wind carried them 
away;" but this empire stood up in everlasting continu- 
ance. It stood on earth ; it stood where the Roman, the 
Grecian, the Persian, and the Assyrian empires stood ; 
and there it stood, and stood forever. The judgment 
and the resurrection, and the regeneration of the heavens 
and earth by fire, did not move it ; it shall stand and 
not be removed forever. In its progress of glory, its 
territories may be cleansed by fire ; its inhabitants may 
be purified by the judgment; the angels may "gather 
out of it all things that offend, and them which do 
iniquity," but the kingdom shall remain standing where 
it was originally established. It will be remembered, 
that the promise of perpetuity to the stone kingdom is 
precisely that made to Israel, when restored to nation- 
ality in the latter day, of which, it is said, they shall 
never be removed, but shall abide forever. 

Sixth. The Stone was to he a Political Theocratic 
Republic. — This position, though not stated in so many 
words, in the vision and interpretation, is yet fully dedu- 
ctible from them, and from the very nature of things. 



148 UNITED STATES. 



According to the constitution of man, there can be 
but two genuine kinds of civil or spiritual government. 
All governments must either be republics or monarchies; 
there may be various kinds of each, but there is no 
harmonious medium kind, nor can be. There ma} 7 be 
absolute, limited, constitutional, or hereditary monarch- 
ies, but they all agree in asserting or practicing the 
doctrine that the right of governing does not exist in 
the consent of the governed. There may be aristocratic, 
democratic, representative, and confederative republics, 
but they all agree that there is no right of government 
except by the expressed consent of the governed. These 
two can never exist in a blended state harmoniously, 
because their principles are essentially and originally 
antagonistic. 

Now, it is an undeniable fact, that the great image 
represented all the human monarchy that was ever to be 
universal on earth ; and it is also undeniable, that not 
one fragment of their political character was to remain, 
for " there was no place found for them." In the anni- 
hilation of these monarchies, it follows that the divine 
right of kings, claimed by them, was swept forever from 
the earth. Now, as the stone removed all of the polit- 
ical fabric of monarchy, and filled its place with another 
kind of government, it is evident that the government 
must be a republican one, because it could be of no other 
kind. Again ; no reason is assigned in the text for the 
hostility of the stone to the whole system of monarchy; 
yet it is plain, that it purposed to break up and totally 
extirpate not one part of the system of monarchy, but 
it was terribly hostile to the minutest fragment of it. 
This again indicates its republican character ; for there 



UNITED STATES. 149 



is an innate hostility in republicanism to monarchy, nor 
can it ever rest satisfied while it sees a monarchy in 
existence. It is belligerent to the very name of a human 
king, and its highest indignation is never reached, unless 
it is roused on account of monarchy. 

We have already shown that God hates monarchy, and 
loves a theocratic democracy, such as that of republican 
Israel ; and, as he establishes the stone kingdom, it is 
evident that he would conform it to his notions of a true 
government, which is that of a democracy, w T ith himself 
as the chosen head. The fifth kingdom or government 
would, therefore, be a Christian democracy. 

The stone, it is observable, did not incorporate one 
particle of clay or of the metals with itself; it preserved 
its lithological nature, unmixed by any affinity w r ith the 
political qualities of clay or metal ; it must, therefore, have 
been a republic. But as God was its founder, he must have 
been acknowledged as its head, so that it was just such 
a republic as that which entered Canaan under Joshua. 

We have now considered all the points of character 
which the fifth kingdom was to possess ; we therefore 
proceed to identify its realization, by presenting a na- 
tion which coincides with the description down to the 
present age. 

The fifth kingdom can not represent simple Christi- 
anity, and it is strange any one could ever be induced 
to think so. The reason w r hy it does not predict simple 
Christianity ~is, that Christianity does not coincide with 
it. For the satisfaction of inquirers, we will try the 
analogy, and let it be seen how signally it fails. 

1. The stone kingdom was to rise in the broken state 
of the Roman empire, indicated by the toes of the image, 



150 UNITED STATES. 



and this state did not even begin before the last part of 
the fourth century after Christianity had made its full 
appearance. 

2. The stone was to be formed from the mountain 
kingdom at first. Now Christianity itself is the king- 
dom of the mountain, and it was not cut out of anything. 
It was primarily instituted by God, who says, his king- 
dom is not meat and drink, but righteousness, and 
peace, and joy in the Holy Ghost. 

3. The stone was to possess a political department 
of government, which the Christian church does not 
possess. 

4. The whole body of monarchy was to be broken by 
a single, sudden, and violent stroke of the stone. The 
work of suddenly breaking down monarchy by such 
violence is forbidden to the church. Christianity over- 
turned Paganism in the Roman empire, and this fact 
has been adduced as proof, that by this act the smiting 
of the stone was realized. Certainly no exposition can 
be less worthy of confidence than this. For, in the first 
place, paganism was not the fourth monarchy, nor is 
paganism once referred to by Daniel, in the vision. The 
whole body of human monarchy, and especially of the 
Roman monarchy, was the thing the stone was to de- 
molish, and not its religion - only. Now, instead of 
Christianity breaking up the empire, by changing the 
religion of the empire, it rather cemented the empire ; 
and the broken state of the empire, represented by the 
toes, was produced by northern barbarians, and not by 
Christianity at all. 

5. The time when the empire was to be broken by 
the stone, was a later period than that of the breaking 



UNITED STATES, 151 



assigned to Christianity. It was to be after the toe 
period of time, or later than the fourth century, and at 
the time when the broken fragments should be reunited 
into a confederacy. Now, Christianity does not coincide 
with the prophecy here at all. 

6. The stone was to be a kingdom entirely without 
the pale of the Eoman empire, and removed to a dis- 
tance from it. This can not be said of Christianity, 
which arose in the very midst of the Eoman empire. 

7. The stone was not to destroy the Eoman power by 
any internal agency at all ; it was to be altogether an 
outward attack. But Christianity, to overthrow the 
Eoman empire, could only act gradually upon the ele- 
ments within, and not from Without. The consuming 
power is all that Christianity constitutionally possesses ; 
but the stone was not only to consume, but it was first 
to break monarchy, and then was to consume it. There 
were to be two periods in the destruction by the stone: 
the sudden and violent breaking of the monarchy, and 
then that of the comminuting of the fragments. Chris- 
tianity might coincide with the latter in some sense, but 
in no sense with the former. 

8. The attack upon all monarchy, by the stone, was 
direct and intentional ; but the church makes no attack 
upon monarchy, nor is it directed to do so: so that the 
church does not again coincide with the stone. 

9. The stone was to abide as a perpetual organization, 
with a change of form. The church will abide forever, 
and in this respect it will coincide forever; but then the 
church will not change its radical character, it will be 
a spiritual organization, without material change. Now, 
as Israel, when restored to nationality, will abide forever, 



152 UNITED STATES, 



as truly as the church, and as nationality can change its 
form, it is plain that there is not a full coincidence in 
Christianity with the point of character under considera- 
tion, while there is with Israel restored. As, therefore, 
the Christian church does not fully coincide with a single 
point of character in the stone kingdom, much less 
with all the points, the stone kingdom and Christianity 
can not in any wise be identical. We haye already ob- 
served, that Daniel said, that the period comprehended 
in the three and a half times, should not be understood 
till a late period in Christian history. As, therefore, 
all of his prophecy would have been under&tood, if the 
application of the stone to Christianity had been a cor- 
rect interpretation, it follows that the application was 
and is erroneous. 

We will now bring a nation that exactly coincides 
with the stone in all points, from its incipiency down 
to the present day. We affirm that the stone corresponds 
to the restoration of Israel to nationality; and that the 
nationality was to be that of Christian Israel, and not of 
the Jewish. 

It is unreasonable to suppose, that, in a great proph- 
ecy, detailing the world's great history, that the resto- 
ration of Israel to nationality should have no place; 
for one great theme of the major and minor prophets 
was the glory of Israel restored, in the latter day. In- 
deed, as it was to be one of the greatest events of modern 
times, it could not have been left out of the vision, ac- 
cording to Daniel's own words ; for he said to Nebu- 
chadnezzar, " thy thoughts came into thy mind upon thy 
bed, what should come to pass hereafter ; and he that 
revealeth secrets, maketh known to thee what shall come 



UNITED STATES. 153 



to pass ; " and, " The Great God hath made known to 
the king what shall come to pass hereafter." The vision 
plainly shows, that all the great nations that were to rise, 
down to the end of the world, and the great events of it, 
Were all presented to the king. Now, if Israel restored 
was n<~>t among these nations, then one of the most 
important features of modern history was not seen by 
him : which is too absurd to suppose. 

Every point in the character of the stone finds a full 
coincidence in the nationality of Israel restored, as the 
reader can see at a single glance of thought. Now, we 
have shown that the restoration of Israel was to be that 
of Christian Israel; and we will now show that the 
Christian Israel, or stone spoken of, coincides exactly with 
the United States of America. 

As some may think the notion an absurd one, we may 
be allowed to offer a few remarks upon the probability, 
that the United States would be a theme of prophecy. 

Prophecy was given for various objects. To the church 
it was given for encouragement, and to the world it was 
given to dismay the foes of God, and to be a perpetually 
recurring proof of the providence of God, and of the 
divinity of the plan of redemption unfolded by revela- 
tion. The whole history of the world is, therefore, 
given prophetically at different times, and all points of 
great interest to the church are embraced in prophecy. 
There is not a single age since the oral prophets, but is 
the subject of their predictions ; nor is any great nation 
whose existence vitally affects the church, neglected by 
them, unless the United States be the nation. Indeed, 
every great epoch of the Christian world, and every era 
is duly chronicled and described. Now, among all the 



154 UNITED STATES. 



epochs, and eras, and nationalities, that have ever 
appeared on earth, before and since Christianity, none 
has ever been so replete with good to man and blessings 
to the church, as the epoch and era of the United States. 
Its rise was the great epoch of the freedom of Chris- 
tianity. Never before, from the days of Christ, was the 
church freed from foreign domination ; never before, 
since its union with the state, was the control over its 
purity taken away, and temptation to impurity and cor- 
ruption removed. The severance of church and state, is 
one of the greatest and most blessed events with which 
the church was ever favored. Volumes might be written 
on the benefits accruing to piety from it; and it is one of 
the great features of our organization which distin- 
guishes us from all the nationalities, except the Jewish, 
that ever preceded our own. 

The rise of the United States began the great era of 
national humanity in the world. Cruelty and blood had 
been the principal features in the governments, from 
Babylon down to the Declaration; and the Declaration 
enumerates a catalogue of abuses and cruelties, on the 
part of England, for which rebellion was the only 
remedy. 

The successful example of a rebellion on the part of 
oppressed subjects, soon taught monarchies to lighten 
the pressure of their iron heel upon the necks of the 
crushed. Hence, the cessation of inquisitions, auto de 
fes, and the general and bloody massacres of the good. 
The rise of the United States was the era of a national 
morality. Bad as many of our people are, our plague 
Bpots are purity compared to the corruptive courts of 
other lands. 



UNITED STATES. 155 



Humanity arose at our dawn ; and the wars of our 
country have been less liquid with blood, than the muni- 
cipal sword in time of peace, among Europeans. Never 
did a nation have such a feeling heart as ours. The cry 
of starving Ireland, w T akens no chord in the heart of the 
Lion and Unicorn ; but it thrills the bosoms of our 
millions, and they give with a free and full hand to the 
fainting slaves of British freedom. The despairing cry 
of liberty from Hungary, stirs all, from ocean to ocean ; 
and they nurse the moan upon the breast of memory, 
till the day of vengeance comes. They open wide their 
gates, and with outstretched arms, invite the weary and 
heavy laden to tarry with them and be refreshed, and 
sharpen their sword till the hour to strike for the world's 
release. They say, ;t whosoever will, let him come ;" they 
say to the starving, " we have bread enough and to 
spare ;" they say to the poor, " come, share our rich 
inheritance ;" they say to the oppressed, " take shelter 
under the stars of our banner;" and, while millions crowd 
the way, they say " there's room for millions more." 
Our kind hearted country is "the desire of all nations;" 
and to it the nations come. 

Our rising, w T as the epoch of knowledge among men ; 
the realization of the prediction, " that many should run 
to and fro, and knowledge should be increased." With 
lis, the press, that luminary of liberty, arose like a 
splendid sun from the. deeps of chaos, and, through the 
rifted clouds, flashed a bewildering brightness on the 
unused eyes of the world. The press was chained 
before ; now it is free. Unnumbered millions of books 
and printed truths, each year, and month, and day, like 
bars, and beams, and rays of " massy light" pour their 



156 UNITED STATES. 



fair splendors on the immortal mind, through all our 
hemisphere. 

Here burns " the lamp of eternity" on every table of 
the rich, and in every cottage of the lowly ; lighting the 
soul with the knowledge of its sublimity, and the luster 
of Christianized humanity. Here, science and art have 
sowed seed of perennial fruit, to grow and blossom now, 
and ripen early in the approaching millennial summer. 
Like fountains of worth and beauty, schools are among 
the hills and vales, and everywhere ; and " all our 
children are taught of the Lord." 

Our rise was the epoch of agriculture, commerce, 
manufactures, and trade. Land had been tilled from 
Adam, to be sure, but when an empire w T as at once put 
under tribute by improved modes of production, then 
was an epoch. Cotton rules the world ; and cotton 
makes an era in the world's prosperity; and with us its 
culture fully began. Commerce was but a fishing smack, 
before our union ; now it is a navy on all the seas around 
the globe. Navigation then was a snail, now it is a tem- 
pest ; then it was a galley with oars, now it is a palace 
driven by superhuman and invisible force ; then it was 
toil, now an exquisite luxury. Then manufactories were 
mere crudities, now they darken and deafen kingdoms 
with smoke and roar. Then all were poor, now all are 
independent. Then all was sluggish, now all is motion. 
Then all was ignorance, now all is information. Then a 
pillar of cloud led the world, but now a pillar of fire. 

But again, our rise was the birth of organized and 
democratic liberty. For such an event the nations had 
groaned, but never hoped to see. Philosophy had pro- 
nounced it impossible, and kings had scouted it as an 



UNITED STATES. 157 



idle conceit ; yet it is realized at last. Its country, like a 
throne, is seated above all lands, upon the highest re- 
gion of the globe. Its temple, like itself, is new, and 
free, and glorious. Its dome is the great open sky, 
adorned by God's own fingers, and lighted by lamps of 
his own kindling; circled with a cornice of his own 
painting, and animated with clouds moved, and gilded, 
by his own skill. Its floor is the great continent, bor- 
dered by seas on either side ; its altar is the nation's 
heart ; its music is the cheerful voice of the myriads of 
the free ; its worship is the praise of God ; and there 
is no image of a god within its mountain walls, for 
the true God is there in spirit. Our nation was u a 
nation born to God in a day,*' — born on Independence 
day. 

Upon the world the effects of our birth have been, 
" life from the dead." Every part of the civilized world, 
and especially the religious world, has felt our existence 
as if we had been a universal galvanic battery. Our 
influence abroad can not be expressed by volumes of 
words ; it can not be measured by a guage, nor be esti- 
mated by balances, nor computed by figures. Revolu- 
tions are stirred by it; and every throne trembles on 
account of it ; kings feel it, and the people are inspired 
by it ; religion brightens through it, and apostate papacy 
shrinks from its touch. Blot us from the world, with all 
the influence we have exerted upon it, directly and indi- 
rectly, and how dark the globe would be ! Hell would 
celebrate the catastrophe, and monarchs would invite all 
hell to a feast of thanksgiving at an event so delightful 
to iniquity ! Pope and Pagan would leap to youth from 
decrepitude ; and Despotism would embrace them again 



158 UNITED STATES. 



in its loving and confraternal arms ; and all would dance 
with delight over their common and dreaded foe. 

No country ever existed that, in so short a space, af- 
fected the world so much, and did so much for the good 
of the cause of God and humanity ; and yet ours is but 
the state of infancy. Now, then, we ask a question : How 
can it be, that all other nations affecting the cause of 
God, and man, should be specifically and repeatedly 
predicted by prophets, and our country, which has done 
more good than all others, be unmentionecl by the proph- 
ets. The prophets mention the minutest facts, and the 
smallest countries and villages that affected God's an- 
cient and his modern Israel ; and how happens it that not 
a word is said of America ? Egypt and Greece, Edom 
and Moab, and Tyre, and Damascus, and Sidon, and all 
the little towns of Asia Minor, and the Levant, come in 
for a share of notice, and all the mighty empires affecting 
the church are carefully enumerated ; the divisions of 
the Roman empire were specially noticed, down to the 
end of them all, and yet no notice given of a Christian 
country that gives more comfort and relief to the Chris- 
tians and the distressed, than was ever given by all the 
world put together ? How can it be possible that this 
country was left out of prophecy ? how came it to be the 
alone proscribed nation in all the prophetic calendar ? 
You may talk largely of reformations in church and 
state, but no great and organic reformations were, or 
are, complete and free elsewhere. And can the greatest 
epoch, the brightest era in the history of Christianity, be 
unnoticed in the scriptures, while all others of minor 
note are emphasized with a w T ill ? Surely no. Right 
where the prophets place the rise of Israel ; right where 



UNITED STATES. 159 



the stone, or fifth, kingdom was to appear ; right at that 
appointed time our Christian country arose, and it must 
be the fifth predicted kingdom ; if so, it will coincide in 
character with every quality predicted of the stone. We 
proceed to the identification. 

Coincidence First. — The st<5ne was to rise after the 
broken state of the Roman empire represented by the 
toes, and before their reunion, and after church and state 
union. 

The United States arose in this identical period, and, 
therefore, coincides with the rise of the stone. No other 
nation but the United States did arise in this period, 
except it was represented by the toes of the image, or 
such as grew up from fragments of the Roman empire, 
or in the empire. 

Coincidence Second. — The stone was to be produced 
from the mountain, which was identical with Christianity. 
It was, therefore, to possess the dual character so often 
specified by the prophets, and which is an essential 
element of civil government. 

Washington, in his farewell address, says, " with 
slight shades of difference, you have the same religion, 
manners, habits, and political principles." As the 
United States possess the double nature of a Christian 
religion and a Christian civil government, it coincides 
with the double character of the stone. Again ; it is 
indisputable that the United States government arose 
out of a Christian people, and that the constitution is 
essentially Christian, but not sectarian. It recognizes 
all the great virtues and customs of true Christianity, 
and especially the sacreclness of the Christian Sabbath. 
And in all our history, the God of history has been 



160 UNITED STATES, 



authoritatively proclaimed as the king, and the only king 
of our people. The declaration, the constitution, the 
statute laws, the executive, the judiciary, and the legis- 
lative powers of our country, have manifested uniformly 
and decidedly, that Christianity was the basis of our 
political structure. It is not necessary to quote docu- 
ments by the cart load to establish tiiis position, for it 
has always been agreed to, and none will take the 
thankless pains to dispute it. 

Coincidence Third. — The stone, or fifth kingdom, 
-was to possess a political structure. This, of course, 
will apply fully to the United States. 

Coincidence Fourth. — The kingdom of the stone, or 
fifth empire, was to be a power that should arise external 
to the Roman empire; it was not to be within its limits, 
and was to attack it externally. 

Now, the Roman empire's limits embraced all of 
civilized Europe, Asia, and Africa, or the w T hole of the 
old world ; and, by consequence, the stone kingdom was 
to be in some portion of the new world, or America. 
To this conclusion we are logically and inevitably 
coerced. Now, the United States was the fifth em- 
pire ; was erected externa! to the Roman empire, and 
is the only continent out of it, where a great empire 
could arise. 

Coincidence Fifth. — The fifth empire w 7 as to be a 
republic ; and to this characteristic the United States 
corresponds. 

Coincidence Sixth. — The fifth, or stone kingdom, was 
to break up the whole fabric of monarchy by war, and 
was then to annihilate the fragments. It must be remem- 
bered, that the image represented all of human monarchy 



UNITED STATES. 161 



that was ever to exist; and the image was smitten by the 
stone upon its feet, thus showing that the whole body of 
monarchy was to be smitten, as well as that particular 
kind specially represented by the feet. The feet were of 
iron and clay, and not of gold, and silver, and brass. 
The inference, therefore, to be made, is, that all the 
monarchies were finally to be embodied under an Assy- 
rian head of gold. 

As the events here predicted have not transpired, of 
course no coincidence, by fulfillment, can be affirmed 
between the fifth kingdom and any power whatever. 
But, while these things are so, w r e nevertheless can 
show that the United States will doubtless engage with 
monarchy for its destruction, and that it will never rest 
while a monarchy remains. 

In all ages of the world, there has been a contest 
between the democratic and despotic element. Since 
the prevalence of Christianity, with the art of printing, 
every revolt among European kingdoms has arisen from 
the conflict for rights between kings and the people. 

The spread of Christianity is, indeed, essentially the 
spread of liberalism ; and, since the days of Luther in 
Europe, and of John Knox and Wield iffe in Britain, the 
democratic element has increased with great rapidity. 
The spread of the Bible has inflamed the minds of men, 
and they have grown restless and revolutionary in servi- 
tude, and have again and again given evidence of what 
democracy will do when its locks are grown. 

Since the origin and success of organized democracy 
in America, the liberal principle has accumulated and 
grown with unprecedented rapidity in Europe. The 
innate hostility between it and monarchy, will, from the 



1G2 UNITED STATES. 



very nature of the case, lead to exterminating hostility 
of one party or the other ; both can not exist together in 
the world, on a large scale, and be at peace. Democ- 
racy is a sympathising element, which, in addition to 
its common interest, will never let monarchy alone. 
Sympathy is the strongest excitant of our nature ; and 
liberalism sympathises with all true liberalists, as brother 
with brother. 

The democratic element must inevitably harmonize 
and organize. Now, the United States is the first suc- 
cessful organization of democracy in the world, and it is 
the representative of the world-wide democracy. It is 
inseparably allied to democracy every w T here, from the 
very nature of things, and must make common cause 
w T ith it, when it strikes for the great Millennial release. 
"We are not yet ready for an issue with monarchy, on 
democratic principles; it has been our proper and steady 
aim to mind our own particular business. We have never 
committed ourselves to any unholy alliance with Egypt 
and Edom ; we have left our way clear to act just as we 
please, and when we please ; and, because we have never 
joined issue upon democracy, is no reason that we will 
not, but a premonitory symptom that we will do so at 
our earliest convenience. 

With all the governmental efforts to curb the inborn 
tendency to become implicated in the democratic strife 
w T ith monarchy, among our people, it is impossible to 
repress the growth of a universal desire to crush mon- 
archy. The ebullition of the feeling in " filibustering," 
and public speeches, secret organizations, in resolutions 
of conventions, and in the press, reveals a national itch- 
ing to extend the area of freedom on the ruins of thrones. 



UNITED STATES. 163 



But this is not all that indicates a collision. The same 
tendency that directs democracy to engage in an annihi- 
lating strife, exists also in as strong, if not in a stronger 
degree in autocracy. Its antipathy to democracy grows 
daily more intense, as it is obliged to be more and more 
watchful of its interests. America it regards as the great 
crater of melted lava, whose streams are reaching its 
hemisphere ; and it would be a matter of intoxicating 
delight to it, if we were out of the way ; and this feeling 
would lead it to put us out of the w r ay, if it could. It 
views with surly jealousy all our sympathy for the rest- 
less democracy struggling beneath it; and it is fully 
aware, that to possess a steady throne, America must be 
disorganized. In view of these very things, a proposition 
to destroy the American republic was proposed in Russia 
as early as 1818. 

Again ; it is evident that monarchy will cease during 
the Millennium, because the prophet says, " the thrones 
were cast down," before that period. Now the thrones 
must have been overturned by the universal democracy 
of the world in organic form ; because no power, less 
than that, could at once demolish so vast an establish- 
ment simultaneously. How such a brush could take 
place without our having a hand in the jubilate it is 
impossible to imagine. 

Sound philosophy teaches that we can not avoid a col- 
lision with monarchy in general. 

This collision with monarchy is more clearly foretold 
in succeeding descriptions of the fifth kingdom, and in 
all the predictions of Israel restored. The destruction of 
monarchy by Israel restored is fully predicted by Ezekiel 
in the destruction of Gog. Daniel also predicts it in the 



164 UNITED STATES. 



political judgment day of the ancient of days, and in the 
fall of the willful king in Israel's country. John repeats 
the same thing in the sixth seal : in the reaping of the 
earth, and in the taking of the beast and prophet by the 
man on the white horse. 

Coincidence Seventh. — The fifth kingdom was to 
spread over the whole earth, after the destruction of 
monarchy. Of course, no full coincidence can here be 
shown, as no fulfillment has been realized. The capacity 
of our government for unlimited expansion is a quality 
inherent in its federative structure and representative 
policy. Its tendency is, also, to accumulate territorial 
power. This tendency, not arising from individual lust 
of power, can not be mischievous, as when it springs 
from the monarchal power of aggrandizement. The ten- 
dency springs from a desire to fulfill a divine command; 
to fill the earth, to till it, and subdue, or civilize and 
refine, and bless it. The easy yoke and gentle burden 
of our government is desired by almost all people, in 
preference to the chains of anarchy and iron collar of 
oppression. Our doctrine is, that " if the people wish a 
government, they should have it in spite of kings; and if 
any people wish to be annexed to us, they should have 
their wishes gratified in spite of the hellish despotisms 
that crush them." 

Coincidence Eighth. — The fifth empire was to be 
established by the God of heaven. This does not imply 
any miraculous power at all, but simply providential 
care in its origin and progress. All " the powers that 
be are ordained of God," as well as the fifth empire. 
Yet the language plainly conveys the notion that it 
would be one that God would approve as proper. Now 



UNITED STATES. 165 



when we remember that America was kept from the 
world, till an intelligent Christian people were ready to 
occupy it ; when we see it made use of as a Christian 
refuge, till millions of a Christian people were ready to 
organize a government in it ; and then remember the 
commitment of their cause to God universally as a 
people, and as a government ; their choice of God as 
king; their days of humiliation, fasting, and prayer for 
civil and religious redemption, the conviction is irresist- 
ible, that God especially looked to the United States as 
a government peculiarly his own. 

The acts of congress were in the name of God ; and, 
at its first session it adjourned, and on a solemn day of 
fasting and prayer, dedicated themselves and their 
country to God ; and on that memorable day, the people 
pledged themselves to God and liberty. Individuals and 
families, churches and colonies prayed to God to establish 
a Christian nation of freemen : for this, old men and 
children prayed ; for this, sisters, and wives, and weeping 
mothers prayed ; for this, soldiers, and statesmen, and 
generals, and Washington, all humbly bowed in pra} 7 er 
to God, — in long and agonizing prayer. From Lexington 
to the last victory, tears flowed, and prayers ascended 
in one universal undying cry all over the land, for the 
salvation of God. 

" The bannered host inscribed upon their standards, 
"Nil desperandum Christo Duce ;" "He that brought 
us over will help us. through ;" "Our appeal is to 
Heaven." 

The great Declaration says, "Relying on Divine 
Providence, we pledge our lives." 

When "God had gone forth with our hosts," and 
Yorktown had closed the war, said Washington to con* 



166 UNITED STATES. 



gress, " I consider it an indispensable duty to close the 
last solemn act of my official life, by commending the 
interests of our dearest country to the protection of 
Almighty God, and those who have the superintendence 
of them, to his holy keeping" 

To whom the president of Congress, in behalf of that 
body, replied : " We join you in commending the 
interests of our dearest country to the protection of 
Almighty God, beseeching him to dispose the hearts 
and minds of its citizens to improve the opportunity 
afforded them, of becoming a happy and respectable 
nation." Nothing in the valedictories of Moses or 
Joshua, is replete with nobler or sincerer consecration 
to Jehovah. 

The people of the United States in the Eevolutionary 
war, abandoned human monarchy forever, and chose 
God for their king ; and God accepted the office, and 
" set their feet upon a rock and established their goings, 
and put a song of praise in their mouth, and a two-edged 
sword in their hand." 

Coincidence Ninth. — The fifth kingdom was furiously 
hostile to monarchy. This we all kflow is exactly de- 
scriptive of the character of the United States. We detest 
the very name of king, and have no sort of respect for 
human crowns or scepters. 

It will be seen that the United States coincides with 
every characteristic of which the fifth kingdom was to 
be possessed, down to the present time. The great and 
essential points which are given to identify it, are the 
time of its rise, the source from which it was to come, 
the political character it was to possess, its locality out- 
side the limits of monarchy, and its direct hostility to 



UNITED STATES. 167 



Roman monarchy. With all these great marks of iden- 
tity the United States perfectly coincides ; and, as perfect 
coincidence of persons, events, and objects, with pro- 
phecy, is a perfect fulfillment of prophecy, it follows that 
the United States is the fulfillment of the fifth kingdom 
predicted by Nebuchadnezzar's vision. 



SECTION VI. 
Sixth Kingdom — Reign of Messiah. 

Vision. — " The stone which smote the image became 
a great mountain and filled the whole earth." 

Interpretation. — "It shall break in pieces and con- 
sume all these kingdoms, and it shall stand forever." 

The fifth empire was to spread over all the earth, and 
remain forever. This coincides with all the declarations 
of the prophets of the finality of the great war for the 
conquest of the world. God made oath to Moses, that 
the whole earth should be filled with his glory. The 
same thing was also, in substance, uttered in the first 
declaration of war ; was repeated to the fathers ; an- 
nounced by Isaiah and all the prophets of the latter day, 
without exception. The state of the world described by 
John during the Millennium, and after the renewal of 
the heavens and earth, coincides with this sixth empire. 
Ezekiel's vision of Israel's final restoration and his holy 
land, temple, and city, predict the same thing ; Isaiah's 
new heaven and earth, also coincide with it; as does 
Daniel's kingdom of one like the Son of Man, and the 
resurrection of the dead. 



168 KEIGN OF MESSIAH. 



It is objected by some, that no civil organization can 
by possibility endure forever; but we see not why it can 
not, when God says it can. He says, Israel restored to 
nationality shall abide forever. (See Ezek. 37 ch. and 
other places.) The Israel restored being a Christian 
Israel, there can be no trouble on the point, except in dull 
minds. At the sixth kingdom the republic will be 
changed to a royalty, as the republic of Israel was 
changed to a royalty. No resurrection, or Millennium, 
is here mentioned ; doubtless, because the prophecy was 
mostly a political one, and gives only the great outline 
of the eternal history of the world. 



SIX EMPIRES. 169 



CHAPTER VII. 

DANIEL'S FIRST PANORAMIC VISION OF THE SIX KINGDOMS OF 
THE WORLD. 

We have remarked that every very important pro- 
phetic event is twice repeated, or twice doubled, and 
that the symbolic prophecies are mostly accompanied 
additionally w r ith an interpretation. This principle is 
especially exhibited in the universal prophecies of the 
political world, recorded by Daniel, for we find that 
every character of the whole panorama of the political 
history of the w 7 orld, exhibited in Nebuchadnezzar's 
vision, is repeated and enlarged upon by Daniel's vision 
of the very same field. 

Joseph, before Pharaoh, interpreting his double vision 
of the seven fat, and lean kine, and the seven full, and 
blasted ears, said the dream was one^ and that the dream 
was " doubled twice" because the dream was established 
by God. We understand by this, that the second vision 
was to interpret the first, or throw more light upon it. 
The seven full ears explain why the kine w T ere fat, and 
the seven blasted ones w T hy the kine were lean ; and the 
twice doubling of seven emphasizes the periods of 
seven years. And so we understand one of Daniel's 
visions to be an exponent of the other, and the empha- 
bizer of the certain realization of its events. 

We may therefore anticipate that the second vision 

of the same great succession of empires, will give us 
15 



170 SIX EMPIRES. 



additional light in determining their characters, and 
identifying their names. 

This second panorama of the six empires is recorded 
in the seventh chapter of Daniel. It is prefaced with a 
prophetic introduction, which shows the entire compass 
of the prophecy. " I saw in my vision by night, and 
behold the four winds of heaven strove upon the great 
sea, and four great beasts came up from the sea, diverse 
from one another." 

As the four beasts were four empires, and as they 
came up in different ages of the world, it is plain that 
the term sea embraces the whole world during their 
history, or the history of the people. The striving of 
the winds upon the sea, represents commotions in the 
political world, and the striving of the four winds repre- 
sents the universality of these changes and agitations. 
All of those symbols having the number four added to 
them, represent universality. Jeremiah explains the 
term, " four winds," in his forty-ninth chapter, 

" I will bring against Elam, four winds, 
From the four extremities of the heavens." 

The universality of agencies, or providence, operating 
among men, throughout all ages, is, therefore, symbolized 
by the four winds striving on the great sea. 

Vision. — "And four great beasts came up from the 
sea, diverse from one another." 

Interpretation — " These great beasts, which are four, 
are four kings which shall arise." 

The term kings, here represents kingdoms, or govern- 
ments, and would have been as properly translated 
kingdoms as kings, from the original text. We shall 



BABYLON. 171 



now find that these four kingdoms coincide with tho 
four of Nebuchadnezzar's vision. We will consider them 
in order. 



SECTION I. 
The Lion — Empire of Babylon. 

Vision. — " The first was like a lion, and had eagle's 
wings ; I beheld till the wings thereof were plucked, and 
it was lifted up from the earth, and made to stand upon 
the feet as a man, and a man's heart was given to it." 

In the fourth chapter of Jeremiah, the Babylonian 
kingdom is described as a lion. " The lion is come up 
from his thicket, and the destroyer of the Gentiles is on 
his way." This is a passage of Hebrew poetry, and a 
feature of it is, that every object delineated in it is men- 
tioned twice, the latter statement always explaining or 
emphasizing the former ; so that the lion and the de- 
stroyer of the Gentiles are synonymous. Ezekiel said of 
Babylon, " He shall fly as an eagle, and shall spread 
his wings over Moab." — Ezek. xvii. He also calls it " a 
great eagle with great wings." 

The word wings symbolizes varioiis things, as armies, 
velocity, protection ; but, in all cases, eagle's wings imply 
power and velocity. The plucking of the wings of the 
lion will, therefore, represent the diminution of national 
power. 

The lifting up of the lion from the earth, is translated 
in the septuagint, " it was removed from the earth." 

The standing on the feet as a man, and receiving a 
man's heart after it was lifted up, shows a change of 



172 MEDO-PERSIA. 



character in the government, from a beastly to a human 
character, after the king's conversion. These charac- 
teristics are agreed to by all writers, as identifying the 
winged lion with the first of the four great empires; and 
it is unnecessary to give a detailed list of the points of 
coincidence. 



SECTION II. 
The Bear — Medo-Persia. 



"And behold another beast, a second, like unto a 
bear, and it raised itself on one side ; and it had three 
ribs in the mouth of it, between the teeth of it ; and 
they said unto it, Arise, devour much flesh." 

The points in this empire -are as follows : 

1. It was the second in the series of the four. 2, It 
raised itself on one side. 3. It had three ribs in its 
mouth. 4. It was to be very destructive. 

The coincidences between the bear and the Medo- 
Persian empire are plainly seen: 

1. The Medo-Persian was the second great uni- 
versal empire, in the series of universal empires of the 
w r orld. 

2. The double dynasty of Medes and Persians coin- 
cides with the two sides of the bear ; and the final 
superiority and ascendency of the Persians over the 
Medes, coincides with the raising of one side of the 
bear. 

3. The three ribs in the mouth of the bear, finds their 
coincidence in the three vice-royalties into which this 
empire was divided, and of w T hich Daniel speaks. He 



MACEDONIAN EMPIRE. 173 



says, " it pleased Darius to set over the kingdom a 
hundred and twenty princes, which should be over the 
whole kingdom, and over these three presidents." 

4. The conquests of the Medes and Persians were 
very extensive, and very cruel and destructive ; and in 
this respect they jointly coincide with " the devouring 
of much flesh." 

As complete coincidence is complete fulfillment, it 
follows that the Persian empire is symbolized by the 
second beast. The bear with two sides, coincides with 
the breast and arms of silver, in Nebuchadnezzar's 
vision. 



SECTION III. 
The Leopard — Macedonian Empire. 

" After this I beheld, and, lo ! another, like a leopard, 
which had upon the back of it four wings of a fowl ; the 
beast had also four heads ; and dominion was given 
to it." 

The points of character by wdiich to identify the third 
great monarchy, are as follows : 

1. It was the third beast, or kingdom. 

2. It had four wings. The four corners of the earth 
signify also the four wings of the earth ; and wings sig- 
nify pow r ers or governments, and velocity. The four 
wings may, therefore, signify four governments, and also 
the velocity of their movements. 

3. The leopard being a spotted beast, represents a 
mottled or mixed kingdom. 

4. The leopard had four heads. Of course the king- 
dom was to be divided into four parts. This, with the 



174 MACEDONIAN EMPIRE. 



four wings, is a double indication of the quadruple char- 
acter the third kingdom was to exhibit. A head signifies 
a kind of government, as we learn in the Apocalypse. 
With these characteristics the Macedonian empire per- 
fectly coincides : 

1. As the leopard represents the third body of mon- 
archy, so the Macedonian empire was the third universal 
embodiment of monarchy in the world. 

2. As the leopard was to be a rapid kingdom in its 
conquests, so the Macedonian empire was amazingly 
rapid in its establishment, and swift in its conquests. In 
these respects it was unparalleled. 

3. The third kingdom was to be motley in its compo- 
sition, and so was the Macedonian empire. 

4. The leopard kingdom was to be divided into four 
kingdoms, and so was the Macedonian. 

After Alexander's death, it was parted among his four 
captains, Cassander, Lysimachus, Ptolemy, and Se- 
leucus. Cassander had, for his portion, Macedon and 
Greece ; Lysimachus, Thrace and Bithynia ; Seleucus 
had Syria, and Ptolemy had Egypt. And " dominion 
(over the earth) was given to " this empire. As coinci- 
dence is fulfillment, the Macedonian empire was pre- 
dicted by the third beast. This beast coincides with the 
belly and thighs of brass in the preceding vision. 



ROME. 175 



SECTION IV. 

Fourth Beast — Koman Empire. 

The description of this kingdom is very lengthy, and 
is naturally divided into three periods, and we shall 
treat of each part separately. There are, properly, three 
reviews of it, all of which are important: first, the 
description of it in the vision ; second, the interrogative 
description ; and, third, the interpretation. 



Paragraph I. 

FIRST PERIOD — BEAST — UNITY OF ROME. 

Vision. — " After this I saw in the night visions, and 
behold a fourth beast, dreadful, and terrible, and strong 
exceedingly ; and it had great iron teeth ; it devoured 
and brake in pieces, and stamped the residue with the 
feet of it ; and it was diverse from all the beasts that 
were before it ; and it had ten horns." 

Interrogation. — "Then I would know the truth of 
the fourth beast, which was diverse from all the others, 
exceeding dreadful, whose teeth were of iron and his 
nails of brass ; which devoured, brake in pieces, and 
stamped the residue with his feet." 

Interpretation. — " Thus he said, the fourth beast shall 
be the fourth kingdom upon earth, which shall be diverse 
from all kingdoms, and shall devour the whole earth, 
and shall tread it down and break it in pieces." 

The points of character given in this period of the 
fourth kingdom to identify it are very full. 



176 ROME. 

1. It was to be the fourth universal empire. 

2. It was to be exceeding powerful above all nations 
before it. 

3. Ic was to differ from all the other kingdoms. 

4. It was to subdue the whole earth by violence. 

5. Its political complexion was to be of iron teeth and 
nails of brass. With these characteristics the Roman 
empire fully coincides : 

1. The Roman empire was the fourth great kingdom 
that existed after the Babylonian empire. 

2. It was the most powerful nation that ever existed. 

3. It differed from all the great kingdoms before it in 
almost every great point of excellence; in systematic 
government, and warfare, and power, durability, great- 
ness and extent of dominion, it had no rival. Gibbon's 
Roman History is the smallest work that gives even any 
tolerable epitome of Roman character. 

4. It subdued all nations, and made them tributary 
to its power. Its vocation, for a thousand years, was 
that of war for conquest, and it triumphed over all 
opposition. 

5. Its political complexion was Roman and Grecian, 
or iron and brass. The iron of the legs in the great 
image in this vision, compose the teeth or destroying 
policy ; the brass toes indicate a Grecian admixture of 
character. Rome adopted the polish and learning of the 
Grecians, and appeared with the strength of military 
power, polished with Grecian learning. The fourth 
beast of this vision coincides with the iron legs of 
Nebuchadnezzar's vision in unity and chronology. 



ROME. 177 



Paragraph II 

SECOND PERIOD — TEN HORNS AND LITTLE HORN, OR CHURCH AND STATE 
UNION, AND THE BROKEN STATE OR FALL OF ROME. 

Vision. — "I considered the horns, and behold there 
came up behind* them another little horn, before whom 
there were three of the first horns plucked up by the 
roots ; and behold in this horn were eyes like the eyes of 
a man, and a mouth speaking great things." 

Interrogation. — Then I would know the truth of the 
fourth beast, and of the ten horns that were in his head, 
and of the other horn which came up, and before whom 
three fell; even of that horn that had eyes, and a mouth 
that spake very great things, whose look was more stout 
than his fellows. 

Interpretation. — "Thus he said * * the ten horns 
out of this kingdom, are ten kings (or kingdoms) that 
shall arise ; and another shall arise behind them ; and 
he shall be diverse from the first, and shall subdue three 
kings. And he shall speak great words against the 
Most High, and shall wear out the saints of the Most 
High, and think to change times and laws, and they 
shall be given into his hand, until a time, and times, and 
the dividing of a time. But the judgment shall sit, and 
they shall take aw r ay his dominion, to consume and 
destroy it unto the end." 

The period embraced by these passages, is naturally 
divided into two characteristic parts ; the first describing 
the ten horns, and the second, the little horn. We 
shall, therefore, consider them separately. 

* Mede, Faber, and others. 



178 ROME. 



CLAUSE I. 

The Ten Horns. — The vision before us, is plainly a 
chronological one; and the body of the fourth beast 
represents the fourth kingdom in a united state; the 
horns represent a later and divided state of the kingdom, 
and, coming out of the head of the empire, they plainly 
indicate, that the divisions were to occur in that part of 
the kingdom represented by the head. The horns, it is 
said, were to represent ten kings. The term king, is 
metonymically put for a kingdom, or, the term rendered 
king, may be literally translated kingdom. The ten toes 
in the image, are said to represent the broken state of 
the fourth kingdom ; and, as they coincide with the ten 
horns, the ten horns must also represent the broken state 
of the kingdom generally, as well as specifically, and its 
being broken into ten parts. Sir Isaac Newton remarks, 
that "whatever was their number afterward, they are still 
called the ten kingdoms from their first number." 

With this general division into various kingdoms, and 
also into ten specifically, the Roman empire corresponds, 
for it has been broken into various kingdoms in Asia, 
Africa, and Europe. Europe was the head of the 
Roman empire ; and as out of the head of the fourth 
beast, or kingdom, the ten horns or ten kingdoms grew, 
so, out of Roman Europe, grew up the specific number 
of ten kingdoms, immediately after the days of Theo- 
dosius. Bishop Newton says, that "Eberhard, bishop of 
Saltzburg, noticed it in the diet of Ratisbon, in 1240. 
At the Reformation it was also ten." Mr. Whiston 
says, that in 456, the number of kingdoms was exactly 
ten; and> that in 1706, it had nearly returned to that 



ROME. 179 

number again. Sir Isaac Newton enumerated ten ; and 
Bishop Lloyd and Machiavel, also enumerated ten ; and 
Dr. Thomas enumerates ten, now existing in the bounds 
of the old Eoman empire in Europe. But in Europe, 
there are now just ten great ethnological, or compound 
and simple nationalities, corresponding to "people, 
nations, and tongues." We now give the kingdoms as 
enumerated by the historian Machiavel, who "is con- 
sidered the best, because the most unprejudiced judge 
of the manner in which the Eoman empire was origi- 
nally divided. He very undesignedly, and (as Bishop 
Chandler remarks) little thinking what he was doing, 
reckons up the ten primary kingdoms, as follows : 1st, 
the Ostrogoths in Misia, 377; 2d, the Visigoths in Pan- 
nonia, 378; 3d, the Suaves and Alans in Gasgoigne and 
Spain, 407; 4th, the Vandals in Africa, 407; 5th, the 
Franks in France, 407; 6th, the Burgundians in Bur- 
gundy, 407; 7th, the Heruli and Turingi in Italy, 476; 
8th, the Saxons and Angles in Britain, 476; 9th, the 
Huns in Hungary, 356; 10th, the Lombards upon the 
Danube, afterward in Italy, 483 and 526. The dates 
are given by Bishop Lloyd, an excellent chronologer." — 
{Fdber and Newton.) 

As the ten horns were to be found in the head of the 
beast, of course, they were all to be in Europe; and, as 
we find the kingdom of the Vandals was in Africa, we 
must look for another kingdom in Europe, not mentioned 
in the above catalogue. It will be perceived, that 
Machiavel gives only the new kingdoms, established in 
the empire by foreigners. Now, during this same period 
of the erection of new kingdoms in Europe, the kingdom 
of Home, or that of the western empire, still existed in 



180 ROME. 

Italy, and just completes the number of the ten king- 
doms in Europe. The two Newtons, Mede, and Faber, 
all agree, and for reasons differing from each other and 
our own, that these ten kingdoms were to be in Europe, 
and all the reasons are valid. Some persons have con- 
tended for the rise of ten Gothic kingdoms in Europe ; 
but we think it nonsense to talk so, unless all the folks 
in Europe are to be called Goths. The kingdoms were 
composed of Huns, Goths, Germans, Vandals, and 
Romans. 

CLAUSE II. 

The Little Horn. — In the divided state of Rome, 
and among the ten kingdoms, another horn, of a different 
and remarkable character, was to arise. The points in 
its character are very important, and clearly delineated, 
and we shall carefully distinguish them. 

1. We consider, first, the time of its rise. The text 
says, " another horn shall rise behind them." We have 
here adopted the rendering of the text given by Mr. 
Mede, and highly approved by Mr. Faber. The text 
says, also, "the other which came up; 55 "there came 
up among them another little horn." As the prophecy 
is altogether chronological, events in it which are said 
to be before any others, are, of course, later in time, and, 
those which are behind, or after such event, are anterior, 
or before it, in point of time, and farther back than the 
other events. Mr. Faber and Mr. Mede both agree, and 
say, that, " in reality, the little horn did not spring up 
posterior, in point of time, to the other horns" How 
much farther back the little horn arose, is not here 
stated, but its influence in the state seems not to have 
been very great at first, as it was called a " little horn," 



ROME. 181 

though afterward it became greater than all the other 
horns, or kingdoms, or " stouter than its fellows." It 
seems plainly to coincide with that power in the fourth 
kingdom of the image, designated as the clay, in the 
feet and toes, and which we have shown was called a 
kingdom. 

2. Three of the first kingdoms were to be removed 
before it. The text says, " before whom there were 
three of the first horns plucked up by the roots ; " " be- 
fore whom three fell;" "he shall subdue three kings." 
The term, before, plainly applied to a future state in the 
history of the little horn, as the term " after, or behind" 
applied to a previous or anterior event, or to the rise 
of the little horn anterior to the ten. The three king- 
doms that were to be plucked up were to be of the first 
horns. This may mean, as Newton thinks, three of the 
other, or first and differing class of kingdoms ; or, as 
Mr. Faber thinks, three of the original kingdoms among 
the ten. They were to be totally extirpated, or plucked 
up by the roots. 

3. The little horn was to differ in political nature 
from the other horns. " He shall be diverse from the 
first." 

4. The little horn was to be a spiritual power, as well 
as political. " Behold in this horn were eyes, like the 
eyes of a man, and a mouth speaking great things." 
" That horn that had eyes, and a mouth that spake very 
great things, whose look was more stout than his fel- 
lows." "He shall speak great words against the Most 
High, and shall wear out the saints of the Most High, 
and think to change times and laws, and they shall be 
given into his hand." 



182 ROME. 

Eyes, used as a symbol, denote government and over- 
sight. This is a customary figure to denote supervision. 
"The eyes of the Lord" signify his governmental over- 
sight of the world. Isaac Newton says, " By its eyes it 
was a seer; and by its mouth, speaking great things, 
and changing times and laws, it w r as a prophet. A seer, 
Episkopos, is a bishop in the literal sense of the word ; 
and the empire church of Europe claims the universal 
bishoprick." It had two eyes as a man, denoting that 
as a man sees but one object, through a double medium, 
so this horn had but one object in its mind, and attained 
its view through a dual organization of policy. 

It was to speak great things, and great w T ords against 
the Most High, and the saints were to be given into its 
hand. From this special oversight of the saints, and 
its political character diverse from the other powers, and 
its eyes and mouth of a prophet, directing words against 
God, it is evident that this horn was principally a spirit- 
ual power, though blended with the political, as is indi- 
cated by the union of the two eyes in the horn or head. 

5. He was to "think to change times and laws." 
This is plainly expressive of a will on his part, to change 
political or spiritual policy, or both. The fact of the 
horn being a spiritual power, inclines us to the opinion 
that the laws and times given to it were of a spiritual 
nature, rather than political. 

6. The "times and laws were given into its hand." 
This implies that it received control over times and 
laws, from some established authority that controlled 
them. It therefore appears .that the little horn was really 
an inferior power, to the beast, or empire, a sub-controller 
of delegated authority, and was not possessed of original 



HOME. 183 

and sovereign jurisdiction. As it arose before the other 
ten horns did, it must have received its power while the 
fourth kingdom was yet entire. 

7. It was to " wear out the saints." The term saints, 
in the Old Testament, is synonymous with Christians in 
the New. It is remarkable, that in all Daniel's proph- 
ecies of the latter day, he never mentions the name of 
Israel or Judah, or any thing about Jews after the 
destruction of Jerusalem. The wearing out of the saints 
implies general persecuted condition ; hence, the little 
horn was a persecuting ecclesiastical power. 

8. The period or epoch of the giving of the "times 
and laws " into his hand is not stated in the text, and is 
left to be ascertained by the facts. Of course as each 
point in the miniature description of the prophet, em- 
braces a large and emphatic epoch or characteristic in 
the realization of his prediction, the epoch of giving 
times and laws into the hands of the spiritual will be 
by no means an obscure or minute one. Those who 
look to small matters in detail, will never find a realiza- 
tion ; for " no prophecy is of any private (or obscure) 
interpretation," or applies to obscure events. 

9. The length of the era during which these laws and 
times were to be under control of the horn, is said to be 
"time, times, and the dividing of a time," or three 
and a half times ; or just half a week of years, or of 
years of years, for twice three and a half make seven 
times or years. This is a Hebrew expression of the 
exact length of time the little horn was to have "domin- 
ion " over the laws, and times, and Christians. 

It is also stated, that there would be two distinct 
epochal periods at which the jurisdiction of the little 



184 ROME. 



horn should terminate. Expositors have never noticed 
them ; but Daniel gives them. He says : " I beheld, 
and the same horn made war with the saints, and pre- 
vailed against them, until the ancient of days came, 
and judgment was given to the saints of the Most 
High ; and the time came that the saints possessed the 
kingdom" 

Here two distinct points of time are mentioned, which 
are some distance apart; for, in addition to the separate- 
ness of them in this sentence, the prophet shows us that 
the ancient of days came sometime before the kingdom 
w T as possessed ; and also shows that the ancient of days 
conquered the beast before the kingdom of the world 
was possessed by the kingdom. It therefore follows 
that the three and a half times must also have a double 
ending. 

Our discovery shows that three and a half times have 
from two to four distinct lengths. Two of them are 
certainly applicable here, and the others may possibly 
be; and these two we mention. The first is 1,451 years 
and 17 days long, or 529,984 days ; the second is one- 
seventh less, and 1,243 years and 277 days long, or 
454,272 clays. 

10. The little horn w T as also to be a political power. 
The text says, " they shall take away his dominion 
to consume and destroy it unto the end." The term 
dominion implies authority, and the fact that he was to 
be " more stout than his fellows," indicates that he was 
to exercise superior authority as a secular ruler. 

11. The dominion of the little horn was to be in 
Europe. This follows from this f$ict : the head of the 
beast represents the head of the kingdom, and the head 



KOME. 185 

of the beast, or Roman empire, was altogether in Europe. 
As, therefore, the ten horns were confined to Europe, 
the little horn is confined there also, because all were in 
the head of the beast. 

AVe have now given all the points by which to identify 
the little horn ; we proceed to identify it with the papal 
power in Europe. 

Coincidence First. — The little horn, we have seen, 
was to rise in advance of the ten kingdoms, and of 
course prior to the year 356, for, in that year the first of 
the ten kingdoms arose. Now T , it so happens, that the 
Roman patriarchate was joined with the patriarchates of 
Constantinople, Antioch, and others, and made up the 
great Roman church of Christians. Each of these patri- 
archates had its own well-defined limits, and the patri- 
archate of Rome had its own jurisdiction separate from 
all other jurisdictions. To each of these patriarchates 
was assigned the control of its own ecclesiastical affairs ; 
and each was amenable to the church head, or emperor, 
and not one to another. The emperor was head of all 
the churches, in name and in fact. There has been a 
world of disputation about the time when the Pope was 
made head of all the churches. If this point had been 
settled to the satisfaction of the parties, nothing would be 
gained by it that would interpret the prophecy ; for nothing 
is said about the universal headship of the Pope through- 
out the Roman empire ; but simply the headship of the 
little horn in Europe, or among the ten horns, is all that 
is referred to. Now, the Pope never was made head of 
all the churches in the Roman empire. In the days of 
Justinian a decree was passed to the effect that he should 

bear that title ; but in the first place, Justinian did not 
16 



186 ROME. 



have jurisdiction over the original Roman empire, for 
the Western empire was far gone in its decadence in his 
day ; and, in the second place, Justinian retained all 
power over the church in his part of the old empire, in 
his own hands, and the Pope only enjoyed a delegated 
power, for which he was responsible to the emperor. 
This subject has been reviewed, within a few months 
past, by the Royal Society of Literature. 

It was agreed that the theories of Mr. Elliot, and Mr. 
Faber, making epochs in papal universal supremacy in 
the days of Justinian and Phocas, were not sustained 
by history. They affirm, that the power of the papacy 
was far greater before these dates than for some time 
subsequently. 

They say that, K the eastern emperors gave the title 
of universal bishop to the patriarchs of Constantinople, 
w 7 hile they maintained their own autocratic supremacy ; 
and the western emperors, on the other hand, fully ad- 
mitted the spiritual claim, but withheld the specific 
title." " If Justinian intended to confer exclusive pow- 
ers on the papacy, yet those powers had already been 
conferred on it by Theodosius, A. D., 3S0, by the exer- 
tions of Leo the Great, and by the decree of Yalentinian 
III." " It is clear that Justinian held that the imperial 
sanction was necessary to impart the power of law even 
to ecclesiastical ordinances." " Again, the character of 
Justinian as a legislator, is against it, (the supremacy of 
the Pope). Of his own will he drew up a complete code 
of laws for the universal church, entering into all the 
minutiae of doctrine, discipline, &c. Such a ruler may 
have disregarded, but almost certainly did not intend to 
promote the power of the Koman bishop." — {Epochal 



ROME. 187 



Periods Papal History?) With these statements we 
cordially agree, for they are exactly accordant with our 
own deductions from history. We now quote from 
Eusebius, proving that the Roman patriarchate was not 
above any other in authority, and that Constantine was 
head of the churches, and no one else, except by dele- 
gated power. 

" Canon VI. — Of the distinguished honors which yjere 
decreed to the Chief Bishops in Ecclesiastical Govern- 
ment. — Let the ancient usage prevail of Egypt, Libya, 
and Pentapolis, that the bishop of Alexandria have juris- 
diction over all these provinces, since this is the custom 
with regard to the bishop of Rome. In like manner at 
Antioch, and in the other provinces, let the churches 
preserve their privileges. It is very clear that if any one 
be made a bishop without the consent of the metro-poli- 
tan, the great council has decreed he ought not to be a 
bishop." 

This decree of Constantine clearly shows that all final 
authority was vested in himself, and that the bishop, or 
patriarch of Rome was not president over the other 
patriarchates, and that he endorsed the acts of the Coun- 
cil of Xice. The truth of the whole matter of the papal 
power in Europe, is this : the church was united to the 
state in the year 325, A. D., on the 19th of June, on the 
thirteenth of the kalends of July ; * and Constantine 

* We place church, and state union on the opening clay of the 
Council of Nice, because it was on that day that the first great eccle- 
siastical assembly met by order of the imperial decree ; and in the 
morning the emperor appeared in the assembly, and in an oration, 
proclaimed formally the powers he conferred upon them in the state. 
He stated, impliedly, that the decisions of that assembly should be 



188 ROME. 



was a priest, and was the real head of the church, and 
controller of it, and the supreme legislator, executive, and 
judge in it. The church was divided into large districts 
called sees, or patriarchates, and the district, or patri- 
archate, ot'the Roman bishop comprehended all of Europe. 
Each patriarch controlled as supreme executive, legisla- 
tor, and judge, in his own great district, and was respon- 
sible to the emperor, and not to the bishop of Rome; and 
no independent control, free from imperial oversight, 
was ever given to any bishop, or patriarch, in the Roman 
empire. The Roman patriarchate was, however, more 
honorable, influential, and wealthy, than any other, and 
accumulated greater power, subsequently. A claim to 
supremacy was made by the Roman bishop, but was 
resisted by the other patriarchs, and a controversy and 
severance of the Greek and Latin churches, was the 
result ; and the contest still goes on between them about 
it, and will yet be the ruin of Rome. 

Neither in law nor fact, was the Latin church ever 
made head of the church throughout all the patriarchates 
by an imperial decree of the Roman empire. 

The power of the Roman See was greatly augmented 

respected as law in the empire, by imperial sanction; and from that 
day to this that speech he made has been the understood basis of 
church and state union. He proposed to settle church differences, 
and enforce unity of faith ; "hoping, (says he,) by my interference, 
a remedy might be applied to the evil, I sext tor you all without 
delay." 

The various decrees of that beginning of iniquitous councils, were 
sanctioned by imperial authority ; and on the first day of the council 
was formally begun a system of ecclesiastical despotism under which 
millions have suffered martyrdom. It was the first formal meeting 
of civil and ecclesiastical power in union. 



ROME. 189 

by several emperors, after Constantine, clown to the days 
of Justinian. He reorganized all Eoman law, and in 
doing so, he reorganized the civil and ecclesiastical de- 
partments of government, generally. His code of laws 
settles distinctively the powers of the church, and of the 
several patriarchates, and of that of Rome in particular. 
He gave it its limits, and its prerogatives, and distin- 
guished them from those of his own and others ; and let 
it be understood that he was the first head in the church 
in Europe, and that the bishop of Home was second. 
Justinian, in these laws, certainly gave precedence to 
the Eoman bishop, over the bishop of Constantinople 
and over other patriarchates, but this precedency he had 
enjoyed before ; it was a precedency of honor, and not 
of power ; for Justinian says, he gives him only that 
which had been allowed by the councils. "Sancimu-s, 
secundum (sacrarum synodorum) definitions^ Sanc- 
tis imum senior is Horace papam priorum esse om- 
nium sacerdotum : beatisslmum autem archiepiscopum 
Constantinopollos novae Rornee secundum habere lo- 
cum post sanctam apjostolicam senioris Romce sedem; 
alies autem omnibus sedihus proponatur" — {Justin. 
Novell. — Tit. 14, Constitut. cxxxi; cap. 2.) 

The decree of Phocas, so much dwelt upon by many, 
as given in 604, 6, or 8, A. D., gave no new power to 
the papacy. The very existence of any such decree, 
is now generally doubted ; it certainly can not be proved 
to have existed. The reorganization and full consum- 
mation of church and state union, transpired in the 
days of Justinian, and between the years 529 and 534. 
The work of reorganization of Eoman law, was begun 
by Tribonian, in consequence of a decree pf Justinian 



190 ROME. 

to that effect, dated February 3d, 528. " In little more 
than a year the new code, containing in twelve books 
all the imperial laws, from the accession of the Emperor 
Adrian, was ready to appear. Justinian affixed the 
imperial seal to the new constitution in A. D., 529." 

In three years more, the digest or pandects were com- 
pleted, and invested with the authority of law, December 
16th, 533. 

A revised code was published in 534, November 16th. 
In these, the laws of church government are embraced, 
and " laws and times" in Europe, were given to the 
empire church. The beginning of this union was in the 
days of Constantine. No critical historian will impeach 
our historical account of the papal power, unless he is a 
prejudiced person. It is unquestionably true, that the 
papal poicer, as such, took its rise from the decrees of 
Constantine, and from the union of church and state ; 
for then it received delegated power from the civil 
government, for the first time, and has held it ever since. 

Papal control being always nearly limited to Europe, 
it agrees well with the little horn kingdom, which was 
limited to the head of the beast. 

Coincidence Second. — Three kingdoms were to be 
removed before the little horn kingdom, and these were 
to be of the first horns or kingdoms. Of course, the 
little horn was to have come up antecedent to them. 

As Rome, since its broken state began, has been filled 
with a great succession of kingdoms, far exceeding the 
number, ten, which were to arise, it is evident that there 
must be a particular era in which these first ten are to 
be found. No expositor has ever touched this point, and 
here we are unaided bv co-laborers. 



ROME. 191 

The limit of this period of the first ten kingdoms, we 
suppose common sense will decide. It must be supposed 
to be finished as soon as ten kingdoms made their 
appearance in Europe. The first ten kingdoms in 
Europe, after the broken state of the Western empire 
began, we reckon as follows: 1. Visigoths; 2. Suaves; 
3. Franks; 4. Burgundians ; 5. Britons ; 6. Huns ; 7. 
Saxons; 8. Lombards; 9. Ostrogoths; 10. Western 
empire in Italy. 

This list comprises the first ten kingdoms that existed 
simultaneously in Europe, just as the horns are repre- 
sented on the head of the beast. It is not therefore liable 
to the objections to which any other list, that has ever 
been presented, must be. The last three, were of the 
first list of ten kingdoms that appeared in Europe ; and 
these three were all removed before the papal power in 
Italy. It is* true, the Ostrogoths were located first in 
Moesia ; but they removed to Italy and conquered it, and 
were themselves conquered and uprooted there. 

The Western empire, which lingered as a small state, 
ceased to exist under Augustulus, in 476. The Lom- 
bards, whose kingdom w^as first on the Danube, removed 
to Italy, and possessed it ; but were subdued by Pepin, 
and their territories given to St. Peter. 

Bishop Newton has presented another list, differing 
from ours ; and Mr. Faber, another. But they are 
objectionable on various grounds. Bishop Newton, to 
make up his list of the three that were uprooted, has 
made a list of a second set of ten kingdoms, which 
appeared later than the first ten, which seems improper. 
Mr. Faber makes the kingdom of the Heruli and Eugii, 
or of Odoacer, one of the horns ; but as this kingdom 



192 ROME. 

was of only seventeen years continuance over Rome, we 
have not counted it, it not corresponding with the general 
scope of the prophecy which notices only the larger 
features of history. Ours may be thought not to coin- 
cide with the text, which says, u he shall subdue three 
kingdoms." But it will be remembered, that it is once 
affirmed, that three shall fall before the little horn, and 
that before it, three of the first were plucked up by the 
roots, and then, that it shall subdue three. Now, a king 
is said to subdue a people when he does it instru- 
mentally, or through other agencies ; and such is the case 
here. We have here shown that three of the first fell 
before the papal power ; and Bishop Newton shows, that 
three others, not of the first ten, but of a second ten, 
were overthrown at the instigation of the papal power. 
So, that we are both correct; and the prophet meant 
two sets of " three kingdoms."" 

This double showing of coincidences between the little 
horn and papacy, is a double proof of the fulfillment 
of the prophecy in the papacy. The minute accuracy 
of this description of papacy is very remarkable. Sir 
Isaac and Bishop Newton both show that the Lombards, 
the state of Rome, and Ravenna, were removed at the 
instigation of the Roman See, and that the Roman See 
then became a political power in the territories occupied 
by these several kingdoms. 

Coincidence Third. — The little horn was to be differ- 
ent from all of its ten associates. This is true of the 
papal power, which, in its double nature of a politico- 
ecclesiastical government, was diverse from all the king- 
doms of Europe. 

Coincidence Fourth. — The little horn was to be an 



ROME. 193 



ecclesiastical power. This is what the empire church 
was from the beginning, and still claims to be. 

Coincidence Fifth. — The little horn was to speak 
great swelling words against the Most High. 

The blasphemy of the papal pow T er has been echoed, 
in papal thunder, in all of its history. No government 
ever erected on earth, has been such a pure embodiment 
of great swelling claims, arrogant pretensions, and God- 
like expressions, and lordly assumptions, as the empire 
church. Its self-adulation has been its fame ; and it has 
consented to be called the Lord God ; its glory has 
been to bestow empire on kings, as a God; and its claims 
to be the vicegerent of Jehovah, and to dispense favors, 
and to receive worship, are as notorious as its existence. 
Massive volumes of its bulls and thunder lie open before 
us ; and its history is one of blasphemy against God. 
Those who believe in the divinity of its claims, regard 
all of its character as proper and consistent ; but they 
who deny them, can not but consider them as making 
the ecclesiastical power equal with God, and of setting 
up a rival deityship to the Almighty. 

Coincidence Sixth. — He was to think to change times 
and laws. 

"The appointing fasts and feasts ; granting absolution 
and indulgences for sin ; instituting new modes of wor- 
ship ; imposing new articles of faith ; enjoining new 
rules of practice, and reversing at pleasure the laws both, 
of God and of men," are parts of the changes introduced 
into primitive Christianity by the church power ; it has 
claimed supremacy and infallibility in these and all of 
its acts and changes. The empire church power, in 

spiritual matters, has been emphatically a law and time 
17 



194 ROME. 



changing power, and freely claims the authority to make 
these changes. 

Coincidence Seventh. — Times, and laws, and Chris- 
tians, in Europe, were given into its hand. 

These were ecclesiastical laws and times. Now, 
papal power claims to have its spiritual pow T er from St. 
Peter ; yet, what it claims in this respect, it was not 
allowed to make use of until the union of church and 
state. At that time supreme ecclesiastical power in 
Europe was granted to the Roman See by Constantine, 
and by his successors. By virtue of this authority the 
papacy could decide who were heretics, and hand them 
over to the civil authority to be punished ; and by virtue 
of this very authority, millions of the pious suffered tor- 
ture, privation, and death, on account of their religion. 

The Council of Nice, which met on the 19th of June, 
325, was the first great common council to which 
authority to change " times " was given ; and in it, the 
legate of the Pope presided. The Roman church being 
the European part of this council, received its pro-rata 
share to change the times and laws of Christianity. 

" The question relating to the observance of Easter was 
still undecided. It was one of the principal reasons for 
convoking the Council of Nice ; being the most important 
subject to be considered after the Arian controversy. It 
was decreed to celebrate Easter on the same day, and the 
Oriental prelates promised to conform to the practice of 
Rome and of all the west." — {Eusebius, Ec. II) 

The various canons and decisions of this most famous 
of all councils, have resulted in vast persecutions. In 
this council it " was proposed that bishops, priests, dea- 
cons, and sub-deacons, should abstain from cohabitation 



ROME. 195 

* ■ ■ 

with the wives they had married while laymen." This 
infamous proposition, together with the more infamous 
one of the celibacy of the clergy, was enacted by the 
papacy. — (See History Council of Nice.) 

The decisions of these councils were those of the 
church united to the state, and became authoritative by 
civil reaffirmation, and each patriarch was bound to see 
the decisions of the councils carried out. 

Times and laws were given to the hands of the pa- 
triarchs, at the union of church and state, in general, 
but to each the control of them in his own district ; and 
of course, at that time, Eome had the times and laws of 
the church in Europe given into its hand, for it presided 
over Europe. 

Coincidence Eighth. — The little horn was to wear out 
the saints. 

It is universally agreed, that "the persecution of 
Christians, by those of the same name, began almost as 
soon as the corrupt alliance of the Catholic church with 
the state." — (Encyc. R. K.) To compute the endless 
numbers of professed Christians who have been destroyed 
by the instrumentality of the established Roman church, 
is impossible: massacres, judicial murders, fires, chains, 
axes, rocks, gibbets, bayonets, wheels, knives, swords, 
guns, powder, water, prisons, dungeons, famine, wild 
beasts, inquisitions, wars, and crusades, have been used 
as general and particular agents by the Roman Chris- 
tians, to wear out the professed followers of Jesus Christ, 
ever since church and state were united. We appeal 
to the page of impartial history, to confirm, and more 
than establish our position, that the empire church of 
Europe has worn out the saints of the Most High. 



196 ROME. 

Coincidence Ninth. — The period of the giving the 
laws and times into the hand of the little horn. 

If we trace the history of the ecclesiastical power of 
papacy, we find its authoritative power, to enforce its 
decrees by the civil arm, begins with the Council of 
Nice and the decrees of Constantine; and that they 
were ratified by Justinian, in his reorganization of the 
Roman law. 

Coincidence Tenth. — The little horn was to continue 
in power over the Christians, while church and state 
union continued, or for three and a half times. This 
was to be for 529,984 days, and for 1,243 years, and 
277 days. 

Now, if we date the origin of the papal power on the 
19th of June, 325 A. D., the day of the session of the 
Council of Nice, and its opening by the emperor ; and 
then add to it 529,984 days, and it brings us down 
exactly to the 4th of July, 1776. On that very day 
the United States declared their independence of civil 
and ecclesiastical monarchy, and that day was the first 
on w r hich the church had been freed from the domination 
of civil and ecclesiastical power from the days of Con- 
stantine. If we now date the end of the other period of 
1,243 years, and 277 days, at the 4th of July, 1776, 
we are carried back to the year 532, and the month of 
October. Now, it is well known, that just at this very 
point of time, Justinian's laws, confirming and com- 
pletely establishing the papal jurisdiction over the church 
in Europe, w T ere made. For explanation of these times, 
see discovery. 

There were to be two ending epochs to the power of 
the little horn ; the first was when a Christian nation, 



ROME. 197 

called the Ancient of Days, was to rise, and the second 
when it was to conquer Europe. But we consider 
those points, which relate to the future, in their proper 
place ; here we are simply adducing proofs of our cor- 
rectness. There never was a religious persecution in 
the United States. Since its rise, the papal power in 
Europe has been almost shorn of its persecuting power, 
but still it possesses it to a certain extent. 

Coincidence Eleventh. — The little horn was to con- 
tinue in power over Christians in the west, while church 
and state union continued ; and this was to last for three 
and a half times. We have already seen that there 
were to be two ending epochs to these times. Now, three 
and a half times equal 529,984 days, and 1,243 years, 
and 277 days, and also 1,539 years, 312 days. Dating 
these at the 19th of June, 325, and at 532, when church 
and state union began, and we are landed at the 4th 
of July, 1776, exactly ; and carried further down to 
1865. {See discovery) Now, on the fourth day of 
July, 1776, the first great epoch of church and state 
union in the west took place, at the rise of the United 
States of America. On that very day, independence of 
church and state monarchy was proclaimed to the world. 
This was the first day that the church had been free 
from civil domination since the reign of Constantine. 
The fulfillment of the "times" was thus realized to a 
day. As to the future date of 1865, we can not be 
positive, for the times have four interpretations, and the 
last one ends in 1878. The interpretation which ends 
in 1865, is purely from analogy. 

No coincidence of events with prophecy was ever 
more accurate than the one here shown to end in July, 



198 ROME. 

1776. It settles the question of our accuracy with 
mathematical precision, and we challenge the whole 
world to overthrow it. It was predicted that church 
and state union should begin to be dissolved three and 
a half, or 529,984 days after it began ; and just exactly 
this number of days from its beginning, on June 19th, 
325, it began to cease, at the rise of the United States, 
July 4th, 1776. Can any thing be more astonishingly 
correct than this ? 

We may look for the last epoch soon. 

Coincidence Iwelfth. — The little horn w r as to be 
confined properly to the west, or to the region generally 
occupied by the broken powers of the empire. This has 
also been true of the western church. It has claimed 
much beyond this diameter, but it has never enjoyed 
dominion out of the range of the west. It has been 
limited mainly to Europe. 

Coincidence Thirteenth. — The little horn was to possess 
political dominion. The western church existed, as an 
ecclesiastical kingdom, from 325 to 754 or 800, when 
Pepin and Charlemagne conferred political power upon 
it as a settled country, and definite seat of empire. 

We now claim that we have shown a perfect and 
minute coincidence between the little horn and the west- 
ern, or Latin church, and that we have not failed in a 
single point ; and as a perfect coincidence of history and 
prophecy is infallibly a perfect fulfillment, we claim to 
have shown, infallibly, that the little horn among the 
ten, predicted the western, or Latin, church, in Europe, 
as distinct from the Greek church. 



ROME. 199 

Paragraph III. 

THIRD PERIOD OF ROME — REORGANIZATION. 

Vision. — " I beheld even till the beast was slain, and 
his body destroyed, and given to the burning flame. As 
for the rest of the beasts, they had their dominion taken 
away ; yet their lives were prolonged for a season and a 
time." 

It is remarkable that no interpretation of this point 
is given by the prophets. The other parts of the vision 
being understood, there will be no trouble in under- 
standing this. As the vision was a chronological one, 
and as it is plain that the fourth beast was the Eoman 
empire, it is also equally plain, that the broken state 
represented by the horns, is an entirely different one 
from that represented by the beast after the coming of 
the ancient of days. The body of the empire having been 
broken up, it must of course exist again, in order to 
realize the prediction, which says, " the beast was slain 
and his body destroyed, and given to the burning flame." 
The reorganization of the fourth kingdom seems, there- 
fore, inevitable, in order to its final and total destruction 
as described. 

The taking away of the dominion of those beasts, or 
empires, whose capitals were in Asia, and the prolonga- 
tion of their lives for some period beyond the destruction 
of Europe, coincides with the other prophets, who show 
the Millennial government first to embrace America and 
Europe, or the white race, and allow Asia to remain 
pretty much in its former condition. Ancient Boine 
was an empire in three continents, and so at its re- 
construction it will embrace similar portions of three 



200 UNITED STATES. 



continents. This coincides with the feet, gold, silver, 
and brass, of the former vision, with the willful king, who 
possesses portions of Europe, Asia, and Africa, and 
with the eighth head of the beast, allied with the kings, 
who is to be taken with the false prophet, as related by 
St. John. 



SECTION V. 

Fifth Kingdom, or the Ancient of Bays, ok United 
States of America. 

This vision of Daniel, coincides throughout, with that 
of Nebuchadnezzar ; the one presents its with six king- 
doms, so does the other. The final kingdom of the 
mountain, in the first, corresponds with the final king- 
dom of the Son of Man, in the second ; and the four 
kingdoms of gold, silver, brass, and iron, coincide with 
the four kingdoms of the beasts ; and the remaining fifth 
kingdom of stone, in the former, coincides with the fifth 
kingdom of the ancient of daj-s in the latter. 

We may remark, that no regular and systematic inter- 
pretation of the ancient of days, has ever been attempted. 
Opinions ^ as to its signification, have been given, but 
the best expositors have passed over it as inexplicable 
in their day. We affirm, that it symbolizes the United 
States of America. Our proofs will be, the coincidence of 
our country with every point of character the ancient of 
days was to possess. We now quote Daniel's description: 
Vision. — " I beheld till the thrones were cast down, 
and the ancient of days did sit, whose garment was 
white as snow, and the hair of his head like the pure 



TTNITED STATES* 201 



wool : his throne was like the fiery flame, and his wheels 
as burning fire. A fiery stream issued and came forth 
before him ; thousand thousands ministered unto him, 
and ten thousand times ten thousand stood before 
him ; the judgment was set, and the books were 
opened." 

Interrogation. — " The same horn made war with the 
saints, and prevailed against them, until the ancient of 
days came, and judgment was given to the saints ; and 
the time came that the saints possess ed the kingdom" 

Interpretation. — " But the judgment shall sit, and 
they shall take away his dominion, to consume and de- 
stroy it unto the end. 59 

We shall now show that these passages predict the 
rise, and progress, and triumph of a Christian empire, or 
Israel outside of Europe ; and, that it was to rise just 
1,451 years after church and state union, or on the 4th 
of July, 1776. Some persons have said, that the ancient 
of days, was God the Father. Dr. Clarke says, " He is 
never so called in the scripture elsewhere, nor ever rep- 
resented as incarnate." This bare assertion by wise men, 
is by no means sufficient proof of its truth, and the very 
fact, that no proof of its truthfulness was ever pretended, is 
prima facie evidence of its error. Indeed, nothing can 
be farther from the truth. We shall not, however, spend 
time in combating unsustained opinion, but proceed at 
once, to interpret the vision, and let logical exposition 
stand opposed to blind conjecture. 

1. The ancient of days and his chariot throne, are 
symbols of a Christian people with a dual nationality. 
That this man and his throne are symbols, is presumable, 
because all the rest of the vision is symbolic, and this 



202 UNITED STATES. 



part must be so, also, to preserve the harmony of the 
prophecy. Again ; the very fact of its being inter- 
preted to Daniel, shows that it was not literal, but sym- 
bolic; and, again, the interpretation itself, shows plainly 
that it was symbolic. 

The whole vision was interpreted in tw r o brief sen- 
tences, in which the four beasts are said to be four 
monarchies, and all the rest of the vision is said to pre- 
dict the triumphs of the saints or Christians. " These 
great beasts, which are four, are four kings which shall 
arise out of the earth. But the saints of the Most High 
shall take the kingdom, and possess the kingdom forever, 
even forever and ever." 

As, therefore, the ancient of days was symbolic, we 
inquire what it symbolizes. The answer is, that a man 
as a symbol, always represents a government of some 
kind or other. Thus, Judah is put for the Jewish 
nation; so, also, is Israel, and Ephraim, and Jacob. 
The great image of Nebuchadnezzar's vision, also, 
represents a body of government ; and so, also, does the 
" Man of sin." The two horned beast, or false prophet 
in the book of Eevelation, also symbolizes a nation ; so, 
also, a woman is put for an ecclesiastical government ; 
and, in general, a human person represents any organized 
body of power. 

The ancient of days, therefore, as a symbol, must 
represent a body of government. The throne upon 
which he sits, being also a symbol, represents a govern- 
ment of some kind. A throne, in scripture, is put for a 
kingdom; thus, Pharaoh said to Joseph, " only in the 
throne will I be greater than thou." Again ; kingdom 
and throne are used synonymously ; thus, " to translate 



UNITED STATES. 203 



the kingdom from the house of Saul ; and to set up the 
throne of David over Israel." — 2 Sam. iii. 10. By all 
the oneirocritics, a throne is explained of power. These 
two symbols representing governments, must, as they are 
united, represent a dual government. And this dual 
character exactly coincides with the two departments of 
Israel that were to be restored in the latter day, called 
Judah and Israel, or the Christian church, and the civil 
government arising from it. 

Again ; as the ancient of days coincides with the 
stone kingdom, his throne must coincide w T ith the moun- 
tain, out of which the stone was carved. This position 
is further proved by the text itself. 

The vision represents the ancient of days as destroying 
Roman Europe ; this is a clear case. It also represents 
him as giving the kingdom to the Son of Man, after he 
had taken it. Now, the interpretation says, the saints 
shall take the kingdom, and the people of the saints 
shall possess it : the saints and the people of the saints 
are represented as synonymous with the throne and the 
ancient upon it. Again ; the vision emphatically show r s 
that these people of saints, existed in a terrible and 
glorious organization; for all of the imagery representing 
them is most vividly organic. Again; the thousand 
thousands that ministered to the ancient, shows that an 
organic mass of people were united to execute one single 
design. But farther still ; the work which the ancient 
had on hand, shows that he represents a nationality: 
his work was to destroy a mighty empire ; to overthrow 
Europe ; to cast down thrones ; to sit in judgment on a 
hundred millions of people, and to annihilate the empire 
church, as well as the Roman state of Europe. Such a 



204 UNITED STATES. 



work necessitates him to be a political fabric, a> frell as 
a spiritual one. Having shown briefly, but truly, that 
the fifth symbol predicted the rise of a great and good 
people, as a nation in the latter day, we shall particu- 
larize all of its prophetic biography. 

2. The purity and nobleness of ih<z national char- 
acter of the ancient of dayt. These are represented 
by his garment and his hair; " whose garment was white 
as snow, and the hair of his head like the pure wool." 
The garment of dignity and honor, worn by ancient 
priests and princes, was white. The hoary head repre- 
sents honor, age, and great superiority and wisdom. — 
{Syrn. Die.) 

3. The nature of his throne. 1. "His throne was like 
the fiery flame." The word of God is represented as a 
lire: as, u behold, I will make my words in thy mouth 
fire." — Jer. v. 14. Fire is also used as the symbol of 
energy, and purity, and strength : as, " he maketh his 
angels winds, his ministers a flaming fire." This fiery 
throne, therefore, represents the purity and energy of 
God's church. 2. "His wheels as burning fire." These 
wheels represent locomotion, and the speed with which 
the nation progresses. Being of fire, and burning 
fiercely, shows that its progress was irresistible ; that its 
velocity was incalculable ; and, that it was a progressive 
nation. No symbol could mors impressively and appro- 
priately express the nature of a lightning age ; nor better 
symbolize expansion over the world. The throne was 
not to be stationary ; it was on wheels ; it was to 
travel ; it was to do so rapidly ; it was to do so irresist- 
ibly 5 it was to roll forward in terror and fury upon 
Eoman monarchy in Europe and everywhere. 3. The 



UNITED STATES. 205 



diffusiveness and destructiveness of his external influ- 
ence on Europe. This is vividly symbolized. " A fiery 
stream issued and came forth before him." Fire sig- 
nifies destructiveness to all impurity ; it denotes war 
and furious vengeance; and also light and truth. A 
river of lava not only lights up the darkness of the 
night, but devastates all before it ; it removes forests and 
towns, disrupts hills and mountains, and is utterly resist- 
less. This " fiery stream issuing from, and going before, 
this Christian nationality, and rolling as a river of lava, 
indicates not only light and heat, but the terrible revolu- 
tions it was to instigate by its influences that went before 
it. This stream went out against the World, before the 
nation engaged in judging the world. 

4. The number of people that waited upon the ancient, 
as ministering servants, plainly represent the people who 
composed this new nationality, and adhered to its Chris- 
tian principles. Their number is distinctly stated to be 
" thousand thousands ; " this sum is just three millions. 
It does not say there were thousand of thousands ; the 
word of would have implied multiplication, and as it is 
left out, the addition of these is rather to be implied. 
The phrase " time times " is just three times, and so 
*' thousand thousands" is just three thousand. Each 
thousand, it would seem, should be multiplied into itself, 
as "the ten thousand times ten thousand" of the wicked 
are who stood before the judge. Js"ow, multiply each 
thousand by itself, and add the sums, and they are equal 
to just three millions. 

5. The number that were to be jitdged. Those who 
stood before the ancient, were plainly they who were 
to be judged, and their number is " ten thousand times 



206 UNITED STATES. 



ten thousand." This is just equal to a hundred millions 
of people. 

6. The persons to be judged were Europeans. These 
facts are seen from the very nature of the case. The 
ancient of days destroyed the beast and the little horn, 
which represent Roman Europe, church and state to- 
gether. The judgment when it was set, and the books 
when they were opened, were set and opened on account 
of the great words spoken by the little horn, and the 
ravenous character of the beast. 

7. The ancient of days was to have two epochs in his 
history. The first is that of his rise, or coming ; and, 
the second, that of his destruction of the beast. These 
facts are seen in the text. " Until the ancient of days 
came, and judgment was given to the saints," is plainly 
one epoch ; and " the time came that the saints possessed 
the kingdom," is plainly another. The sitting of the 
ancient of days, is also a different epoch from that in 
which " the judgment was set and the books were 
opened." 

8. The judgment was to he a political one. This is 
manifest in the work the ancient accomplishes, which 
is the destruction of the fourth monarchy. Again ; as 
" all judgment is committed to the Son," and as the Son 
of Man is represented as coming after the judgment of 
the ancient of days was over, it is plain that the spiritual 
judgment is not here implied, but a judgment day of a 
political nature only. This judgment of the ancient 
corresponds clearly with the one which St. John men- 
tions as occurring at the beginning of the Millennium, 
for both occur immediately after the destruction of Rome, 
or after " the thrones were cast down." 



UNITED STATES. 207 



9. The government of the ancient of days is expressly 
stated to be a government of the Christians, or a Christian 
democracy. The term, " the ancient of days and judg- 
ment was given to the saints of the Most High, and the 
saints possessed the kingdom," is full proof of this. 
The strength of our affirmation rests in the true defini- 
tion of the term "judgment given to the saints." The 
term saints, when the latter day is spoken of, or the 
Christian dispensation, signifies Christians, for so the 
Apostles all applied the term. The term judgment, 
signifies authority to rule or govern, as well as interpret 
law, or to condemn. We commonly, in our country, 
give it the specific meaning of the law-interpreting 
power. But, in scripture, it has a generic sense, and 
signifies both interpreting and executive power; for, 
among the Israelites, the shaphetim, or chief executive 
officer, was called the judge ; and these judges inter- 
preted and executed law. Christ says also of the Apos- 
tles, that they should sit on twelve thrones, judging the 
twelve tribes of Israel. Here the term judging plainly 
signifies executive or governmental authority. The 
"judgments of the Lord," are used by Moses and 
David, repeatedly, as synonymous with statute law. 
Indeed, nothing can be plainer, than that the term judg- 
ment, as used in the Bible, signifies executive and legis- 
lative, as w T ell as interpreting power; it signifies the 
whole body of government. Governmental authority 
being, therefore, given into the hands of the saints, or 
Christians, is, from the nature of the case, synonymous 
with a democracy. 

Again ; the very antagonism of the ancient of days 
to the whole system of monarchy which he destroys, is 



208 UNITED STATES. 



prima facie evidence that he was a democracy ; and, as 
his forces were Christians, he represents a Christian 
democracy. 

10. The sitting of the judgment on the beast, repre- 
sents the decision of the ancient to destroy monarchy, 
and the accomplishment of it. The opening of the 
books shows, that the democracy brought up all the 
history of monarchy, and, on account of its universal 
character in history, it determined its doom ; it represents 
the actual beginning of the political judgment on Europe. 

11. The ancient was plainly a nation beyond the 
limits of the Roman empire. For a universal monarchy 
and a great Christian republic, could not exist upon the 
same territory. 

12. The name of the ancient of days, implies its 
priority of existence, as a nationality in kind. It had 
ceased to exist, but now rises into being again ; indeed, 
the very coming of the ancient, implies his absence 
from a position he once occupied. As it w T as in a 
Christian dress, it is evident that it must have existed 
previously in a different style. As there was no democ- 
racy in olden times, with which the ancient could be 
compared except the Hebrew republic of ancient days, 
it is clear that the allusion is to that. And, as the 
restoration of Israel to nationality in the latter day, was 
promised, and, as that nationality was to be a Christian 
one, it is conclusive, that the ancient of days was the 
promised nationality of Israel restored — the democracy 
of Israel in a Christian dress. 

13. The exact time of the rise of the ancient of days, is 
seen in the statement, that three and a half times after 
the union of church and state in Europe, this Christian 



UNITED STATES. 209 



nationality was to appeal*. That is, it was to arise just 
exactly 529,984 days after this union of church and 
state took place, or on July 4th, 1776. 

14. The ancient was to destroy church and state, and 
overturn every throne. No statement is plainer than 
that the monarchies of Europe were to be utterly annihi- 
lated by him. "The judgment shall sit, and they shall 
take away his dominion." The term " they," plainly 
refers to the people represented by the ancient, for it can 
refer to nothing else. Those persons who are so silly as 
to suppose the ancient was a single person, will see by 
the term " iheij" that the ancient represented a great 
plurality of persons. Again; "I beheld till the thrones 
were cast down." This refers to the Roman empire, or 
monarchies of the fourth beast; and indicates, that not 
one throne only, but many, were confederated in it. To 
this, St. John agrees. After the overthrow, the ancient 
is represented as possessing the kingdom, just as the stone 
kingdom is represented as changing into a mountain. 

"We have now pointed out all the characteristics of 
the ancient of days, and proceed to show that the United 
States coincides with every point of its character. 

Coincidence First. — The ancient of days, was a dual 
Christian nationality. With this character the United 
States coincides. The church is not united in corrupt 
alliance with the state, but the religion of Christ is free 
and pure ; it exists in conjunction with the state depart- 
ment as a legitimate partner, but not as its incestuous 
paramour, as it does in Europe. 

Coincidence Second. — The political character of the 
ancient of days, was just and noble. It is useless to 
say, that the constitution of the United States gives the 
18 



210 UNITED STATES. 



best and most righteous government the world evei 
knew. The character of our country as a nation, has 
never been sullied by a single act of national injustice. 
Charges of injustice have been brought, but they have 
never been sustained. For humanity, for benevolence, 
for enterprise, for sympathy for the good, and for pure 
religion and undefiled, our name is justly celebrated, and 
ever has been. For every ennobling trait of national 
character, we have been distinguished from the beginning. 

Coincidence Third. — The religion of the fifth king- 
dom, or ancient of days, was to be pure and energetic. 
The purity, energy, and prosperity of the Christian 
religion in our country, has been unexampled. Man 
can not w T rite the deep and wide worth of its pro- 
gress ; heaven alone, can properly portray its true 
history. 

Coincidence Fourth. — The fifth empire, or the ancient 
of days, was to affect Europe and the world, before it 
attacked monarchy. The continued flood of informa- 
tion that has rolled upon printed pages, from our country 
to Europe, has gone like a flood of lava ; and revolution 
after revolution, by consequence, has filled Europe with 
dismay. Historians date the great period of revolutions 
in Europe, from the rise of our country, and its success- 
ful establishment of Christian democracy. The French 
revolution, the first in the great series of political earth- 
quakes in Europe, was generated by the tide of demo- 
cratic fire that rolled thither from America. 

Coincidence Fifth. — The fifth empire, or ancient of 
days, was to sit in judgment on one hundred millions of 
people in Europe. At the rise of the United States, 
Europe's population was just about a hundred millions. 



UNITED STATES. 211 



Coincidence Sixth. — The fifth kingdom was to judge, 
or overthrow, the European thrones. This has not yat 
been done; but every shadow on the political horizon 
indicates its approach; and unseen lightnings in the 
moral atmosphere, are affecting the great barometer of 
the world's politics, and its pointer is turned toward the 
region of hurricanes. The peace of the past generation 
is the lull before the great tornado that shall tear down 
all the kingdoms of the world in its angry march. 

Coincidence Seventh. — The fifth empire was to be a 
Christian democracy. This is the precise character of 
the United States. 

Coincidence Eighth. — The fifth empire was to be 
erected beyond the limits of the fourth monarchy, and 
out of Europe, Asia, and Africa. The United States is in 
America, and far removed from the old empire of Rome. 

Coincidence Ninth. — The ancient of days, or fifth 
empire, was to be like the democracy of ancient Israel. 
The United States, at its rise, was exactly such a democ- 
racy as that of ancient Israel, except, that it was in a 
Christian rather than a Hebrew dress. The number of 
its states was the very same ; its confederacy was like it ; 
and its principles were identical. The Christian differ- 
ence was, that the United States, like Christianity itself, 
was constructed to embrace the world. Hence, in its con- 
stitution, provision was made for the addition of new states, 
and the principle of representative democracy was incorpo- 
rated. By these, its universal expansion was provided for. 

The fifth empire, or ancient of days, was to rise 
529,984 days after the union of church and state, or on 
the 4th of July, 1776. Now, on this veritable day 
and year, the United States arose. 



212 MESSIAH S EMPIRE. 



We have now shown, that every characteristic the 
fifth empire of Daniel's vision was to possess, finds a 
full coincidence in the United States of America, except- 
ing one, and that one belongs to the future, and is by no 
means necessary to the identification. We therefore 
claim, that as perfect coincidence between prophecy and 
history is infallibly a fulfillment of prophecy, that the 
United States was predicted by the ancient of days, or 
fifth empire of Daniel's vision of the world. 



SECTION VI. 
The Sixth Empire, or Messiah's Kingdom. 

Vision. — " I saw in the night visions, and behold, 
one like the Son of Man, came with the clouds of hea- 
ven, and came to the ancient of days, and they brought 
him near before him. And there was given him do- 
minion, and glory, and a kingdom, that all people, 
nations, and languages, should serve him ; his dominion 
is an everlasting dominion, which shall not pass away, 
and his kingdom that shall not be destroyed." 

Interrogatory. — " The time came that the saints pos- 
sessed the kingdom." 

Interpretation. — u The kingdom and dominion, and 
the greatness of the kingdom under the whole heaven, 
shall be given to the people of the saints of the Most 
High, whose kingdom is an everlasting kingdom, and 
all dominions shall serve and obey him." 

This vision of a single person, in the likeness of 
Messiah, is symbolic of the revelation of the veritable 
Son of God with his holy angels, at " his appearing 



Messiah's empire. 213 



and his kingdom." All the exposition given of its 
meaning is, that the people of the Christians shall pos- 
sess the world, regenerated forever. The term, " people 
of the saints," is clearly an expression for a Christian 
nation. If this were not so, it is impossible to account 
for the expression ; for the term, saints, alone, would 
have expressed Christians generally, without any special 
nationality. It is coincident with the stone kingdom, 
which was to possess the kingdom of the world. No 
spiritual judgment day, or removal of the heavens and 
earth, are here alluded to at all. The reason seems to 
be, that the vision prominently embraced only political 
kingdoms, and departments of kingdoms; and the spirit- 
ual department of government w r as only mentioned inci- 
dentally, when mentioned at all. 

This sixth empire embraced all the globe, and it was 
never to pass away, or be removed from it — never — 
never — never. As soon as the Roman empire was out 
of the way, the fifth empire, or the Christian Israel, filled 
its place, and dominion over the world was given to it. 
At the coming of the Son of Man, we learn that he shall 
gather out of his kingdom all things that offend, and 
them w T hich do iniquity. This implies that many, spirit- 
ually wicked, would exist among the people of the saints. 

The Millennial period, mentioned by St. John, is not 
noticed here as being a separate degree in the sixth 
kingdom, but is blended with it. The Millennium of 
John is, however, plainly the beginning of the world- 
wide dominion of the Christian democracy. The fifth 
empire was the Elias of Messiah's kingdom. The text 
affirms that the likeness of the Son of Man came to the 
ancient of days, or fifth empire, after its conquest of 



214 Messiah's empire. 



Europe ; that is, the dominion represented by it, came 
to the United States, or the Son of Man came to it in 
person. "They gave him dominion and a kingdom." 
The term " they," again refers to the ancient of days, 
or Christian nation. They gave the kingdom to the 
Messiah ; that is, they chose him as their chief; for the 
reins of government had been given to them as a democ- 
racy. The United States chose Jehovah for its king, 
at its very inception ; and when He shall be revealed, 
the original choice will be ratified by the Christians. 
The residence of Christ, will, from these things, be on 
this globe eternally, for so the text affirms. 

CONCLUSION— THE FUTURE. 
We have now interpreted each vision separately, and 
have separately seen their coincidence with the four 
kingdoms, and the United States. It also can not fail 
of being seen that they each coincide throughout in the 
minutest particulars, and yet they each interpret each 
other. What interests us more than all, is the fifth 
political power in each vision, and the martial work 
that lies before it. We see, from both visions, that the 
kingdoms of Europe are to confederate again under one 
head, and that the United States is to dash them all to 
pieces, and utterly annihilate them. The Millennial 
epoch will begin in 1878, and this conquest of Europe 
must come within the space of twenty-six years, perhaps 
in ten or fifteen. There are some persons who will give 
our theory no credit, and who do not believe in Christi- 
anity at all ; to such, we have a proposition to make. 
It is this : if our calculations, drawn from scripture, 
are realized, will you embrace Christianity? 



FIVE EMPIRES. 215 



CHAPTER VIII. 

SECOND VISION OF DANIEL. -FIVE KINGDOMS. 

This vision is recorded in the eighth chapter of Dan- 
iel, and was given in the reign of Belshazzar. It contains 
a view of the whole world, from that time, leaving out 
the Babylonian kingdom, which was about to fall. 

It contains a history of Persia, the Macedonian, and 
Roman empires, and the destruction of Rome, and the 
re-establishment of the nationality of God's Israel. It, 
therefore, goes over the same ground already viewed by 
the two preceding visions, and adds some things of im- 
portance, not contained in them ; it has also an interpre- 
tation, as the preceding ones have. We give the vision 
and the interpretation of each power separately. 



SECTION I. 
The Persian Empire— Kam. 

Vision. — " Behold there stood before the river a ram 
which had two horns ; and the two horns were high ; but 
one was higher than the other, and the higher came up 
last. I saw the ram pushing westward, and northward, 
and southward ; so that no beast might stand before 
him, neither w T as any that could deliver out of his hand ; 
but he did according to his will, and became great." 

Interpretation. — " The ram thou sawest are the kings 
of Media and Persia." 



216 FIVE EMPIRES. 



No interpretation of ours is requisite here. It may ba 
noticed, that the two horns of different lengths coincide 
with the two arms of silver and the two sides of the 
bear, one of which was raised higher than the other. 
The term king represents a kingdom. 



SECTION II. 
Four Horned Goat — The Macedonian Empire. 

Vision. — " Behold, an he-goat came from the west on 
the face of the whole earth, and touched not the ground ; 
and the goat had a notable horn between his eyes. And 
he came to the ram that had two horns, and ran unto 
him in the fury of his power. And I saw him come 
close unto the ram, and he was moved with choler 
against him, and smote the ram. Therefore the he-goat 
w r axed very great, and when he was strong the great 
horn w r as broken, and for it came up four notable ones 
toward the four w T inds of heaven." 

Interpretation. — " The rough goat is the king (king- 
dom) of Grecia, and the great horn is the first king. 
Now, that being broken, whereas four kingdoms shall 
stand up out of the nation, but not in his power." 

Here is a declaration that the goat is the kingdom of 
Macedonia. The four horns represent the same king- 
doms as the four heads in the preceding vision ; that is, 
the kingdoms of Cassander, Lysimachus, Ptolemy, and 
Seleucus ; and, as they ultimated in the kingdoms of Syria, 
and Egypt, this kingdom coincides with the brass king- 
dom of the great image. 



ROME. 217 



SECTION III. 

Little Horn — The Roman Empire. 

Vision. — " And out of one (of these four) came forth 
a little horn, which waxed exceeding great toward the 
south, and toward the east, and toward the pleasant 
land. And it waxed great even to the host of heaven ; 
and it cast down some of the host and of the stars to the 
ground, and stamped upon them. Yea, he magnified 
himself even to the prince of the host, and by him the 
daily sacrifice was taken away, and the place of his 
sanctuary was cast down. And an host was given him 
against the daily sacrifice, by reason of transgression ; 
and it cast down the truth to the ground ; and it prac- 
tised and prospered." 

Interpretation. — " And in the latter times of their 
kingdom, when the transgressors are come to the full, a 
king of fierce countenance, and understanding dark sen- 
tences, shall stand up. And in his power shall he be 
mighty, but not by his own power: and he shall destroy 
wonderfully, and shall prosper and practise, and destroy 
the mighty, and the holy people. And through his 
policy, he shall cause craft to prosper in his hand ; and 
he shall magnify himself in his heart, and by peace shall 
destroy many ; he shall stand up against the Prince of 
princes ; but he shall be broken without hand." 

That this little horn that becomes so great, is the Ro* 
man power, we shall briefly, but clearly prove. Many 
expositors have understood this little horn to indicate 
Antiochus Epiphanes, a great Syrian persecutor of the 



218 ROME. 



Jews. Sir Isaac, and Bishop Newton have both shown 
that there are very strong characteristics in this horn 
that can not, in any wise, agree with Epiphanes, and 
of course it is certain that this horn can not predict 
him. The Newtons, and most moderns, say it was 
Home. 

First characteristic and coincidence of Home with 
the little horn. 

Vision. — " And out of one of them (one of the four 
horns) came forth a little horn." 

Interpretation. — "And in the latter time (or last 
time) of their kingdom, w T hen the transgressors are come 
to the full, a king of fierce countenance, and understand- 
ing dark sentences, shall stand up." 

Here, a horn and a king, are said to be synonymous. 
Now these must represent a kingdom, just as the little 
horn represented one, for a king symbolizes a kingdom 
usually, and a horn always. No instance is found 
where a horn is used as a symbol, where it represents a 
single person. Of course Antiochus can not be desig- 
nated by this little horn. 

Again ; this horn was to rise out of one of the four. 
It must here be remembered, that the prophet had been 
describing, hitherto, in previous visions, the Eoman 
empire, and its particular manifestations in Europe, 
rather than in the Asiatic and African portions. He 
now, in this vision, describes the progress of the Eoman 
power, in these latter directions. The horn was to rise 
out of one of the preceding four, and it was to rise in 
the latter end, or last end of their kingdom. Now, the 
Roman power arose in an easterly direction, by the con- 
quest of Macedon, one of the four horns mentioned, and 



ROME. 219 

in the last stages of the dominion of the four horns ; and 
thence extended over Syria, in the east ; Egypt, in the 
south, and conquered Judea, or " the pleasant land." It 
did this, too, when the " transgressors were come to the 
full;" for, at that time, the Jewish state and people had 
become more corrupted than at any previous period. 

This kingdom was to be very powerful and martial ; 
for such is indicated by the words, " a king of fierce 
countenance." This kingdom was also to be very 
politic; for such is to be understood by the words, 
"understanding dark sentences." — {Bishop Newton.) 

In all these respects, the Eoman power coincides with 
the little horn. Mr. Faber thinks this last expression 
refers to a spiritual power, possessed by the little horn ; 
and with his exposition we fully agree, as it harmonizes 
with all of the preceding descriptions of Some, and with 
the facts of the case. 

Coincidence Second. — " It waxed great, even to the 
host of heaven, and it cast down some of the stars to the 
ground, and stamped upon them." 

Interpretation. — u And his power shall be mighty, 
but not by his own power, and he shall destroy wonder- 
fully, and shall prosper and practise, and shall destroy 
the mighty and the holy people. And through his 
policy he shall cause craft to prosper in his hand ; and 
he shall magnify himself in his heart, and shall destroy 
many in negligent security." 

" It waxed great," &c. The Roman power was never 
very great, until the conquest of Macedon ; previously, 
it had been comparatively small. As the little horn 
among the ten became more stout than his fellows, so 
this little horn became, after it gained Greece, the 



220 ROME. 

greatest power ever in the world. " But not by his own 
power." 

The destruction of Judea, we have seen, was to be 
when " the transgressors were come to the full," and this 
event did not transpire until our Saviour's day. He 
said to his enemies, " Fill ye up, then, the measure of 
your fathers, that upon you may come all the righteous 
blood shed upon earth." Christ, also, said to the Roman 
governor, " Thou couldest have no power at all against 
me, except it were given thee from above." 

Here, we learn, that the Roman power was sustained 
by God, to do his will among the nations. 

The waxing great, against the host of heaven, and the? 
casting down the stars, is interpreted to mean the destruc- 
tion of the holy ones among God's people. All of the/ 
descriptions in the passages, have been so fully shown to 
coincide with the Romans, by Newton, that it is needless 
for us to particularize further. 

Coincidence Third. — " Yea, he magnified himself, 
even to the prince of the host, and by him the daily 
sacrifice was taken away, and the place of his sanctuary 
was cast down." 

Interpretation. — " He shall also stand up against the 
Prince of princes." 

The terms Prince of the host, and Prince of princes, 
is, plainly, the Messiah ; for such terms are applicable tc 
him only. Beside this, it is said, the sanctuary of th* 
prince of the host was cast down ; and as the sanctuary 
was the Lord's only, the Lord, or Messiah, must be the 
person meant. Now, the Prince of princes, or Christ, 
was put to death by the Roman power, and by its 
decree. 



home. 221 

Coincidence Fourth. Vision. — " By him the daily 
sacrifice was taken away, and the place of his sanctuary 
was cast down. And an host was given him against 
the daily sacrifice, by reason of transgression, and it 
cast down the truth to the ground, and it practised and 
prospered." 

No interpretation of this is given, because it w r as a literal 
prophecy. Three things are here specially predicted : 

1. The cessation of the daily sacrifice. 2. The de- 
struction of the temple, and of Jerusalem ; and 3. The 
casting down of the truth. 

The first two were accomplished by the Romans, and 
by no other power. 

The truth, spoken of, evidently refers to the gospel, 
which was cast down by the Romans, as well as waa 
Judaism. 

This little horn coincides, chronologically, with the 
iron, or fourth kingdom of the great image, and with 
the fourth beast, or fourth kingdom, of the preceding 
vision. 



SECTION IV. 
Israel. 

Vision.— "Then I heard one saint speaking, and 
another saint said unto that certain saint which spake, 
" How long a time shall the vision last, the daily sacri- 
fice be taken away, and the transgression of desolation 
continue to give both the sanctuary and the host to be 
trodden under foot." — (LowiKs Translation. Arabia 
and Vulgar Versions. Bishop Newton.) 



222 UNITED STATES, 



" And he said unto me, unto two thousand three 
hundred evenings and mornings, then shall the sanctuary 
be cleansed." — lb. The " sanctuary and host," are 
evidently metonymic terms, because the Jewish temple 
or Mosaic sanctuary, will never be rebuilt. They coin- 
cide with the two departments of the nationality of 
God's people: the sanctuary being put for the worshipers 
or church, and the host for the civil department of the 
nationality, and with them only. ^ 

The desolation of the nationality of Israel, was accom- 
panied with the domination of a foreign and unclean 
power over the church of God. It is said, that this was 
not to be removed for twenty-three hundred evening3 
and mornings; or, as some versions have it, 2400. It 
is likely that both numbers are correct, as this cleansing 
was to have two epochs, as we have seen in the other 
visions. 

As Israel's restoration is here affirmed ; and as it was 
to be a Christian nation when restored ; and as it was to 
be 2300 evenings and mornings from the destruction of 
the Jews and the cessation of the daily sacrifice, to this 
restoration, it is evident, that the nation of Christians 
arising at the end of this period must be the one pre- 
dicted. The destruction of Jerusalem took place in 68, 
A. D., and the daily sacrifice ceased on the 9th of July; 
and the 2300 evenings and mornings are just 1708 years 
long ; and this added to the 8th of July, 68, just brings 
us to the Declaration of Independence, in 1776, when a 
Christian democracy w r as organized, and the church or 
sanctuary w r as cleansed from all foreign domination. 
It therefore follows, that the United States is Israel 
restored. 



DOOM OF MONARCHY. 223 



SECTION V. 
Doom of Monarchy. 



Interpretation. — "He shall be broken without hand." 
This indicates the final destruction of the Roman power 
on earth. The term " broken without hand," signifies, 
not that it will be broken without means, but without 
help or succor afforded at the time of his destruction. 
The term, cut out of the mountain " without hands," 
signifies an organization without foreign influence, as 
the American constitution. The term, " broken without 
hands," is also equivalent to a description of the doom 
of Eome in the eleventh chapter of Daniel, which says, 
" he shall come to his end and, none shall help him." 

The final triumph of Christianity, is indicated, in the 
prophecy. Eome being the world-wide obstacle to the 
triumph of pure Christianity, and being entirely removed, 
and the sanctuary being fully cleansed, show that the 
cause of Christianity would prevail universally. 

CONCLUSION. 
This vision, it will be seen, coincides with the two 
which precede it, and shows additional particulars of the 
works of the Roman empire in Asia. The notion that 
Antiochus Epiphanes coincides with the little horn, is 
preposterous ; as he meets the case in but a very few 
unimportant particulars, while, with the most important 
he does not coincide at all. For a fuller exhibition of 
this subject, we refer anxious inquirers to Bishop New- 
ton's excellent work. In this vision, Persia, or the two- 
horned ram, coincides with the silver breast and arms 



224 DANIEL'S THIRD VISION. 



of the image, and with the bear of Daniel's first vision; 
Macedonia, or the goat with four horns, coincides with 
the third kingdom of brass, and the four-winged and 
four-headed leopard ; and the little horn coincides with 
the iron and clay ; and with the fourth beast, or fourth 
kingdom ; and the host and sanctuary restored, coincide 
with the stone cut out of the mountain, and with the 
ancient of days and his throne ; the destruction of the 
little horn, or king of fierce countenance, coincides with 
the fall of the great image of monarchy, a»4 taking of 
the beast or fall of the fourth empire. 



CHAPTER IX. 

DANIEL'S THIRD VISION OF THE WOKLJ). 

This vision extends from the beginning of the eleventh 
chapter of Daniel to the end of the twelfth. It is the 
explanation of all the previous universal visions to 
Daniel, and is made by some angel, perhaps Gabriel. 
It appears that Daniel had a vision in the third year of 
Cyrus, and that he had set himself to study to under • 
stand it, and had been engaged in prayer for that pur- 
pose. An angel came to him while he was thus engaged, 
and told he would show what was " noted in the scrip- 
tures of truth." By this we understand, that the angel 
was further to explain the visions before given and 
recorded ; and, also, to explain his last vision. The 
object of the angel w r as to explain Daniel's last vision ; 
and, as he proposes to explain all that had occurred 



THE PERSIAN EMPIRE. 225 



before it, it is presumable that they all signified about 
the same things. It must, however, be recollected, that 
the explanations of visions, while they cover the ground 
of the vision, often add particulars which are only given 
in a general manner by the vision. This interpretation 
was given in the third year of Cyrus. 



SECTION I. 
The Persian Empire. 

Interpretation. — " Behold there shall stand up yet, 
three kings in Persia ; and the fourth shall be far richer 
than they all ; and by his strength through his riches, 
he shall stir up all against the realm of Grecia." 

As this was stated in the days of Cyrus, the four kings 
mentioned must succeed him. These were, Cambyses 
the son of Cyrus, Smerdes the Magian, Darius Hystas- 
pes, and Xerxes. Of Xerxes, Justin says, " You may 
praise his riches, not the general ; of which, there was 
so great abundance in his kingdom, that when rivers 
were dried up by his army, yet his wealth remained 
unexhausted." Xerxes' invasion of Greece, is one of 
the most memorable events of history. 



SECTION II. 

The Grecian Empire. 

"And a mighty king shall stand up, that shall rule 

with great dominion, and do according to his will. And 

when he shall stand up, his kingdom shall be broken, 

and shall be divided toward the four winds of heaven : 



226 ROME. 



and not to his posterity, nor according to his dominion 
which he ruled ; for his kingdom shall be plucked up, 
even for others beside those." 

That this describes Alexander and his kingdom, every 
one can see. Alexander died in Babylon, and in fifteen 
years his posterity was extinct, and his kingdom was 
divided into four parts, to the four winds. Macedon and 
Greece formed the western part ; Thrace and Bithynia, 
the northern ; Syria, the eastern ; and Egypt, the southern 
part ; and each was ruled by persons not of Alexander's 
family. The angel, after these declarations, proceeds to 
describe the history of the two principal branches into 
which the Macedonian empire was divided, under the 
name of north and south, or kings of Syria and Egypt. 
He proceeds with this description very minutely, and 
gives a better history than any other ever written of 
them. At the latter time of their kingdom, he intro- 
duces the Roman power. As his description of Syria 
and Egypt is minute and lengthy, we shall not interpret 
it, but refer the inquisitive to the perfect interpretation 
of Bishop Newton. We begin our next exposition at 
the appearance of the Roman power in Asia, which is 
mentioned in the thirtieth verse. 



SECTION III. 
Koman Empire. 

The succeeding portion of the prophecy is symbolic, 
and, of course, doubled. It gives a history of the Roman 
power coinciding with the iron legs of the great image, 
and with the iron and clay, and follows it by the great 
restoration of Israel, and the resurrection of the dead. 



ROME. 227 



Paragraph L 

SHIPS OF CHITTIM, OR ROME. 

" For the ships of Chittim shall come against him, 
(that is, against Antiochus Epiphanes, the Syrian king ? ) 
therefore, shall he be grieved, and have indignation 
against the holy covenant ; so shall he do." 

The ships of Chittim are the ships of Rome. The 
prophet Balaam had predicted this very event. He said, 
" Ships shall come from the coast of Chittim, and shall 
afflict Asshur, and shall afflict Eber, and he, also, shall 
perish forever." Chittim, or Kittim, was one of the 
grandsons of Japhet, and settled in the south of Europe, 
and the Romans were, most probably, his descendants ; 
at any rate, his name was given to south Europe, 
according to ancient scholars. Bishop Newton, in his 
fifth dissertation, has shown this fully. 

In Balaam's prediction, Asshur and Eber are put for 
their posterity : Eber standing for the Hebrews, for they 
received their name from him. Balaam makes the term 
Tie refer to the ships of Chittim, and thus it becomes a 
prophetic term of multitude, and denotes one embodied 
people, or nation. As no doubt of our exposition can be 
entertained here, we pass on. Antiochus, in his last 
descent into Egypt, was grieved at interferences with his 
plans, by ambassadors, who came in ships from Rome, 
and peremptorily ordered him to desist from his designs. 
He complied, reluctantly, with their demands, and 
returned homeward. 

On his way back, he vented his indignation upon the 
Jews. He detached Appolonius with 20,000 men, who 
went to Jerusalem, slew great multitudes, plundered the 



228 ROME, 

city, set it on fire, and shed blood on every side of the 
sanctuary, and defiled it. Josephus ascribes these calam- 
ities to the factions who communicated with Antiochus, 
and persuaded him to invade Judea. Thus, " he had 
intelligence with them that forsook the holy covenant." 

Paragraph II. 

ARMS, OR THE ROMAN MILITARY POWER. 

1. "And after him (Antiochus) arms shall stand 
up." Bishop Newton says, this is the literal rendering 
of the original term mimmdu. Arms are always used to 
represent the military power of a kingdom. — Ezek. xxx. 
21 ; Jer. xlviii. 25. As a symbol of a great power, it 
must properly represent a military nation, and thus coin- 
cides with Eome, which was, emphatically, a military 
empire. At this period of history, Eome conquered 
Macedon, one of the four horns of the he goat, in the 
preceding vision, and then grew up out of it in the east, 
and expanded toward Asshur and Eber. The countries 
of Illyricum, and Pergamos, soon became theirs ; so that 
they " stood up" in the east, as far as the Taurus. All 
Egypt and Syria, including the Jews, also, soon fell to 
them. "Arms standing up," after "Antiochus in Asia," 
must refer to the Eomans, who succeeded him in Asia 
and Egypt. This prophecy of Eome in Asia, matches 
the preceding vision. 

2. ; 6 They (arms) shall pollute the sanctuary of strength, 
and shall take away the daily sacrifice." The Eomans 
polluted the temple with the blood of thousands; and 
they, by war, caused the daily worship in the temple to 
cease, by the interruption of the daily offerings. 



ROME. 229 

3. " And place the abomination that maketh desolate." 
We understand this not to refer to the standards of the 
soldiers, as some do, because it gives prominency to 
tilings entirely too small to be noticed in a prophecy 
about great objects only. The Soman power itself, as 
represented by the armies and their standards around 
Jerusalem, seems only that which can be understood. 
"To place the desolation," signifies to establish it per- 
manently. To this passage Christ plainly refers, when 
he says, " w T hen ye see the abomination of desolation 
spoken of by Daniel, standing where it ought not, then 
let them that be in Judea flee to the mountains." He 
here plainly refers to the desolating and unholy army of 
Rome, which encamped in the suburbs of Jerusalem, or 
on holy ground, on the 14th of Nisam, A. D. 68. 

4. "And such as do wickedly against the covenant, 
shall he corrupt by flatteries ; but the people that do 
know their God, shall be strong and do exploits." Two 
classes are here mentioned ; the first, who were averse 
to the covenant, and those w T ho favored it. As at this 
time the old covenant had passed away, and the new 
covenant succeeded it, the term covenant here used must 
represent the gospel, or Christianity. They w 7 ho did 
wickedly against it, and were corrupted by the Eomans, 
must be those Jews who rejected it, or those who, having 
embraced it, apostatized. Many great offers were made 
to the primitive Christians to forsake their religion, and 
many were induced to comply by flatteries. 

The other class remained firm to their profession, and 
performed miracles, and suffered martyrdom gloriously. 
This period seems to refer exclusively to the Apostolic 
age. 



230 ROME. 

5. "They that understand among the people shall 
instruct many; yet they shall fall by the sword, and by 
captivity, and by flame, and by spoil, many days." 
This embraces the era from the apostles to Constan- 
tine. The " men of understanding " are plainly put for 
Christians generally, who, after Jerusalem's destruction, 
went every where preaching the word. During the ten 
persecutions of pagan Home, they fell in multitudes, by 
sword, fire, captivity, and by the joyful spoiling of their 
goods. 

6. " Now when they shall fall they shall be holpen with 
a little help, but many shall cleave to them with flatteries." 
This clearly coincides with church and state union under 
Constantine. During the ten great universal persecu- 
tions, the last of which was desolating, and immediately 
prior to Constantine, the Christians had fallen as if 
their fall w r as irrecoverable. The union of church and 
state gave them some relief for awhile ; but it is prop- 
erly termed, " holpen with a little help." This very 
rest proved, ultimately, most disastrous to the piety of 
the church ; for many adhered to it, or to the Christian 
power, allured by the flattering prospects of preferment ; 
bo that the state church became a most wicked and 
worldly political establishment. 

During this state, it is said, "some of them of under- 
standing shall fall, to try them, and to purge them, and 
to make them white." Notwithstanding this "help," 
still many true Christians were to fall, and their sufferings 
were to continue down to "the time of the end," says fchs 
text. This has been most fearfully true, as all know. 

7. " To the time of the end, because it is yet for & 
time appointed." This period, therefore, of falling, was 



ROME. 231 

to continue from the time of the " little help," down to 
an appointed time. This era is called " the time of the 
end," and is, of course, a considerable era, as it is called 
a " time," and not the end itself. It is the period be- 
tween the two endings of the three and a half times, or 
that between the 1,290 days and the 1,335 days. The 
first of these ended at the rise of the United States. 
Now, it is remarkable, that persecution and death for 
religion's sake ceased at the rise of the United States ; 
and we have since heard of few judicial murders for 
religion's sake. The prisons that before were crowded 
with victims, are moldering and empty. An occasional 
sufferer is dragged to prison for conscience sake, but the 
beast is careful not to draw blood. It was not so before 
the Declaration. 

Paragraph IIL 

THE WILLFUL KING ROME AND RUSSIA. 

"The king shall do according to his will." Two 
principal interpretations of this power have been given 
to this kingdom ; one by Bishop Newton, and another 
by Mr. Faber. Newton thinks it was the Eoman church 
in Europe ; but Faber tries to identify it with France. 
Bishop Newton is partially right, and only so ; for it is 
impossible to explain this power of the church only, for 
the willful king was, without doubt, one of the mightiest 
political powers on earth, as we shall see. 

We shall identify it with the Roman empire in all 
the stages of its history, and also see that it coincides 
with the iron and clay, or church and state united in 
the Roman empire; and also with the restoration of 



232 ROME. 



the empire under Eussia. We shall sift the subject 
thoroughly. 

First. Our reasons for identifying the willful king 
with Rome, are these ; the word arms is proved to be 
the Roman empire ; and, it is plain, that the pronoun 
he, which follows it in the thirty-second verse, refers to 
arms, or the Roman empire, as its antecedent, for it has 
no other antecedent; and, it is also equally plain, that 
the term king, which follows the term he, has no other 
antecedent ; and, therefore, it is the very same power as 
that indicated by the terms he and arms. 

Again ; the description of the Roman power previ- 
ously given by the angel, was symbolic, and the other 
descriptions had been literal ; and it is an invariable 
principle in Daniel's visions, that symbols all receive an 
interpretation, so that this repetition of the description 
of Rome was to be expected, as interpretative of the 
first or symbolic description of Rome. 

Again ; this power must be the Roman empire, be- 
cause it is described as perishing on the mountains of 
Israel, and at the last end of the indignation, or late 
during the period of the time of the end. 

In addition, he is represented as conquering Europe, 
Asia, and Africa, and then passing beyond their limits, 
and meeting his doom. Now, these things can not be 
said of the Roman church, for it is not anything like 
the national organization requisite to such immense 
conquests. 

Besides these things, he is said to give all those things 
to that power which Newton identifies as the church ; 
and, of course, he existed as a superior power, because 
he was the bestower of these favors. Indeed, the Roman 



ROME. 233 

empire was a consolidated government of church and 
state, and the emperor was head of both, and, in describ- 
ing the empire, the description of its religion would be 
a natural part of its history. 

Lastly; the interpreting angel promised to interpret 
the substance of all Daniel's visions at this time ; and 
unless this is a vision of the Roman empire, as repre- 
Bented by the iron, and iron and clay, and fourth beast, 
and king of fierce countenance, the angel does not fulfill 
his promise. 

Second. "He shall magnify himself above every god, 
and shall speak marvellous things against the God of 
gods." The term, " every god," implies a plurality of 
gods, and therefore must be applicable only to such 
deities as are called gods by men. Indeed, the scrip- 
ture does not always confine the term to the Almighty, 
as we learn from the words of Moses and of Christ; 
thus, " Is it not said in your law, ye are gods ? If he 
called them gods, to whom the word of God came, and 
the scripture can not be broken," &c. " Ye shall not 
revile the gods, nor curse the ruler of thy people." 
Here the chief persons of Israel are called by this name, 
The " magnifying himself above every god," indicates, 
therefore, that he would claim superiority over all per- 
sons high in office in the church. "He shall speak 
marvellous things against the God of gods." Here the 
Almighty Ruler is plainly distinguished from all inferior 
sovereignties. This power was even to arrogate to him- 
self divine honors, and, of course, was to be a religious 
as well as political power. 

St. Paul's description of the " Man of sin," so per- 
fectly coincides, not only with this very character, but 
20 



234 ROME. 

with the very words used by Daniel, that he must have 
described the same identical power. He says, u that man 
of sin (shall) be revealed, who opposeth and exalteth him- 
self above all that is called God, or that is worshipped ; 
bo that he as God, sitteth in the temple of God, showing 
that he is God." 

It is well known that the Roman emperors claimed 
divine honors, and that the Roman church claims, and 
has claimed, that the Pope is in the room of God on 
earth : and it is certain that he has received honors as 
a god, and that he claims to be above every earthly 
priest, ruler, king, and potentate, in the world, and 
claims infallibility equal to God in heaven. 

Third. " He shall prosper till the indignation be ac- 
complished." This coincides with the very words spoken 
of the little horn that was to arise out of one of the 
horns of the Macedonian kingdom, or the rise of Rome 
in Asia. " It cast down the truth to the ground, and 
practised and prospered." " I will make thee to know 
what shall be in the last end of the indignation, for at 
the time appointed the end shall be." 

This domination was to last, also, " even to the time 
of the end ; for it is for a time appointed." — v. 35. As 
it still subsists, the last end of the indignation is not yet 
reached. 

Fourth. "Neither shall he regard the God* of his 
fathers." The Roman empire renounced its ancient 

* The term, God of his fathers, is here so plainly a figure used to 
designate the religion of his fathers, as to need no illustration. It 
therefore follows, that the strange God he embraced, and which is 
spoken of antithetically to the God of his fathers, must also repre- 
sent a new or strange religion which the empire was to embrace. 



ROME. 235 

religion, and adopted Christianity, which it soon cor- 
rupted. As this great change was to be the great act 
or law of an empire, it must be a matter of vast noto- 
riety. A change of national religion is clearly indicated 
by the terms used in the text, nor can they find any 
coincidence in the world, but in that we have noticed. 
The rejection of the God of his fathers, was the rejection 
of Roman paganism by the Roman empire. 

Fifth. " Nor the desire of women." This expression 
indicates a disregard of marriage, or rejection of it. The 
desire of women is spoken of in the curse on woman : 
" Thy desire shall be to thy husband," or on account of 
a husband. Conjugal affection is a primary law of 
nature. The Roman power first deprived its priesthood 
of second marriage, and finally of any at all, at least in 
Europe. It also encouraged vast orders of monks and 
nuns, and so organized them, that the mother of harlots 
was naturally an appropriate name for the Roman 
church, over the w T hole empire, in three continents. 

Sixth. " Nor regard any God, for he shall magnify 
himself above all." The history of the ecclesiastical 
department of the Roman power has been but a regular 
systematized effort to exalt itself above all other authori- 
ties, nor has it ever respected any religion, or ministers, 
or governors, or gods, not of its own order. It has 
assumed unequaled authority, has claimed supremacy 
over kings, and nations, and churches, and has made 
unceasing efforts to raise itself to a level with its claims. 
It has truly magnified itself. 

Seventh. " And the God Mahuzzim in his estate 
shall he honor." The septuagint reads, " He shall glo- 
rify Maodzim in his place." The word forces is properly 



236 ROME. 



expressive of the meaning of Matmzzim ; it signifies 
munitions, bulwarks, fortresses, or, as abstracts are used 
by the Hebrews for concretes, it may signify protectors, 
defenders, and guardians. 

The God of guardians, plainly signifies a consolidated 
power. The term God, is not only used for a prince, 
but plainly for one of a spiritual character ; hence, the 
power represented is a spiritual power of guardians. 
Now, the worship of saints and angels was established 
by the secular, as w 7 ell as ecclesiastical, powder of Rome. 
The Roman church is very properly a church of monas- 
teries and guardianships. This spiritual power was to 
be honored by the political ; for the term " he" repre- 
sents this. The honoring of the church after it became a 
great community of monkeries, and nunneries, and a wor- 
shiper of saints and angels, as protectors and defenders, 
was a peculiar and general characteristic of the civil 
power of the Roman empire, after church and state 
union. Bishop Newton has argued this point exten- 
sively. 

" In his estate as a God of forces," implies his ju- 
risdiction. 

Eighth. " A God, whom his fathers know not, shall 
he honor w T ith gold and silver and precious stones, and 
pleasant things." * We have before seen that the em- 
pire had changed its religion, and now the fact is re- 
peated, and the character of its deportment to the new 
religion is designated. The church establishment has 

* Gibbon says, " Constantine, while he influenced the debates, 
humbly professed that he was the minister, and not the judge, of the 
successors of the apostles, who had been established as priests, and 
as gods upon the earth." — Vol. I. 434. 



ROME. 237 



received as gifts from the state, the greatest of wealth 
and honors. The best lands, the noblest buildings, 
the richest endowments, and the most extraordinary 
revenues, legacies, and gifts, have been bestowed on the 
church by the civil power. Nothing can equal the costly 
gems, or the gold and silver ornaments and treasures 
with w T hich the whole empire church has been favored. 
Its saints of silver, and shrines of gold, and gems, and 
pearls, are but an index of the mighty wealth heaped 
upon it by the kings and princes of the empire, through 
many ages. The god Mahuzzim, represented a corrupt 
Christianity ; and thus this corrupted religion has been 
honored by the ruling power of Rome, in all ages since 
Constantine. 

Ninth. " Thus shall he do in the most strong holds 
with a strange god, whom he shall acknowledge and 
increase with glory." Here is a reiteration of the change 
of religion, and the honors that were to be conferred upon 
it. The repetition is made, as in all similar cases, to 
emphasize the important fact, that the church was to be- 
come exceedingly rich, by political influence. The very 
states over which the Pope rules were a gift of the state. 

Tenth. " He shall cause them to rule over many." 
The pronoun " them," refers to the strange god, which 
further shows that that term was symbolic of a body of 
men ; and this is additionally seen in the fact, that this 
god, or " they" were to rule over many. Of course the 
term applies to an organized body of men. The bishops, 
cardinals, popes, abbots, monks, and Jesuits, who to- 
gether form the government of the state church, were 
constituted by law, the governors in ecclesiastical mat- 
ters, over millions of men ; and they received their 



238 ROME. 

executive authority from the state, originally, and it has 
been perpetuated to them by the state authority. The 
term, " he" shows a different power from the term 
"they," yet both are plainly united. 

Eleventh. " And shall divide the land for gain." 
This division was, of course, to be co-extensive with their 
jurisdiction ; it was to be made by the church in addi- 
tion to its ruling power conferred on it. 

Now, the whole empire of Rome was divided into dig- 
nities and benefices. " The name dignity, applies only 
to bishoprics, deaneries^ archdeaconries, and prebends ; 
benefices apply to all ecclesiastical preferments under 
these degrees, as rectories and vicarages. Benefices are 
also divided into regular and secular : regular benefices 
are those held by monks of any order, abbeys, priories, 
or convents ; secular ones, are those held by secular 
cures." — {Enc. R. K.) The revenues derived to the 
church from these divisions have been incalculable. 
In addition to this, the crime of simony, or sale of 
benefices, has prevailed to an unlimited extent in 
Europe. 

We have now shown a minute coincidence between 
the willful king and the Roman power, in all its phases, 
to the present time. It is very plain that the political 
power of Rome is here treated of as erecting and glori- 
fying the Roman church, for it is utterly impossible, 
logically, to interpret it of the church alone. Now, his- 
tory teaches us that the civil pow T er of Rome was head 
of the church, and that the church derived its glory and 
authority from it ; and prophecy teaches us the same 
things. Though the unity of the Roman empire was 
broken, yet prophecy does not regard this as vitiating 



ROME. 239 



its existence, but teaches us that it was to have a repre- 
sentative existence down to the very end of monarchy. 
Thus Daniel said, that though the empire should be 
broken, the strength of iron should abide in it until the 
destruction of the reconstructed empire should transpire ; 
and John says, it should have a representative existence 
in seven heads and ten horns, or in ten great empires and 
many small kingdoms. These empires have been the 
Western, Charlemagne's, the Papal, the empire of 
Charles V., the British, the French, and now Eussia is 
the seventh, or eighth. Eight empires are found, by 
counting in the Roman before its disruption, and seven 
since that time. 

Russia, being the last power of the seven, is to go into 
destruction, and is the one at which the king of the south 
is to "push." 

The ships of Chittim, and arms, and the willful king, 
and the strange god, of this prophecy, coincide with the 
iron, and iron and clay, of the great image ; with the 
fourth beast, his ten horns, and little horn ; and with the 
little horn from one of the four horns of the he goat, and 
the king of fierce countenance. The willful king is, also, 
synonymous with arms, and Chittim. 

Twelfth. "And at the time of the end." This period 
was to be that between the first and last endings of 
the three and a half times, or between 1776 and 
1878, or between the 1290 and 1335 days. During this 
period, this willful king was to come to his end ; but, 
before his end, he was to engage in war for some outly- 
ing countries, and was to be interrupted by two great 
powers, but was to conquer and prosper^ till the " last 
end of the indignation." As this was to be the great 



240 ROME. 

monarchy power represented by the image that was to 
be broken by the stones, (since it was Rome,) it is evident 
that its head must be in Europe, and must be the empire 
represented by the septimo-octave head of the beast in 
Revelation. Now, the great power which fills half of 
Europe and overshadows and controls the rest, is the 
rising colossus Russia ; Russia, therefore, must be the 
power intended, as falling in the holy mountain. Now, 
as Ezekiel, almost literally, describes Russia as falling 
on the mountains of Israel, in the latter day, he furnishes 
further evidence that the fourth kingdom, in the time of 
the end, was to be resurrected in, or by, Russia. The 
willful kingdom, was an autocrat among nations, and so 
is the Russian kingdom. 

Thirteenth. "The king of the south, shall push or 
butt at him ; and the king of the north, shall come 
against him like a whirlwind, with chariots, and with 
horsemen, and with many ships." 

The two kingdoms, under the names north and south, 
are to be identified by their relative positions to the Rus- 
sian power, or to each other. The king, or kingdom of 
the south, would, very naturally, apply to Turkey, on the 
south of Russia, but as Turkey exists by the sufferance 
of France and England, it is possible, that the tw T o great 
western powers, which hold to each other the relation of 
north and south, may be intended. At any rate, tha 
southern king makes a short fight of it, if any thing is 
to be understood by the figure of butting at the w T illful 
king, or he brings on the fight. The kingdoms of Syria 
and Egypt, called the kingdoms of the north and south, 
held about the same close relation to each other, and to 
Rome, that England and France do to each other and to 



ROME. 241 

Russia ; only, they were on the east of Rome, and the 

case is now just reversed. The king of the north, is 
Great Britain. This is evident from its northern posi- 
tion, as a great power, and from the immense naval, as 
well as land forces, it possesses. No nation, but a verj 
great one, would attack the autocratic king; and nc 
nation has such a navy as Britain. This north nation 
was to come like a whirlwind, with his great naval and 
land forces, which are indicated by u many ships," and 
"chariots, and horsemen." The attack was to be great 
and furious, but, finally, unsuccessful ; for the auk* 
moves right on to his purpose, and more than gains it, 
according to the prophet. 

Fourteenth. " He shall enter into the countries, and 
shall overflow, and pass over." 

His entering the countries, intimates that this was his 
original design, in which he had been interrupted by the 
two great powers that had confederated against him. 
England and France, or England and Turkey, will unite 
against Russia. And it seems as if a considerable effort 
was to be made to check Russia's designs ; yet Russia is 
to take the countries this side the crossings, and is then 
to pass over into Asia, it would seem. The word 
" overflow," signifies the great increase of his armies, 
and triumphs. To " pass over," implies the advance- 
ment of conquest, by some great crossing, into a new 
scene of warfare. 

Fifteenth. "He shall enter into the glorious land." 
This at once reveals his advancement into Palestine, 
and shows that the passing over related to the conquest 
of Asia Minor, and the Turkish empire generally. 
21 



242 ROME. 

Sixteenth. " Many countries shall be overthrown ; 
but these shall escape out of his hand, even Edom and 
Moab, and the chief of the children of Ammon." This 
would literally imply the conquest of a great portion of 
Asiatic Turkey, with some exceptions. These were 
conquests in Asia. 

Seventeenth. " He shall stretch forth his hand also 
upon the countries, and the land of Egypt shall not 
escape." This expression implies the exertion of severe 
sovereignty. African countries are here referred to, as 
Egypt is used as a specific for a generic term, or a part 
for the whole. "He shall have power over the treasures 
of gold and silver, and over all the precious things of 
Egypt." 

Eighteenth. " The Libyans and Ethiopians shall be at 
his steps." This still further teaches the unlimited do- 
minion over Africa in the west and south. Thus having 
obtained nearly all Europe, Asia, and Africa, he be- 
comes indomitable, and his empire almost limitless ; it 
emulates old Rome, as the possessor of three continents. 

Nineteenth. " But tidings out of the east and out of 
the north shall trouble him." While engaged in these 
southern conquests, he hears news, from two directions, 
which enrages him. The eastern news may be from 
Asia or America, and the northern news is from Europe 
or Britain. 

Twentieth. "Therefore shall he go forth with great 
fury to destroy, and utterly to make away many." The 
Russian empire has two great final works to do; the 
first is to destroy the Roman church in Europe, and the 
other is to attack the United States. The tidings from 
the east and north, may be the news of the disaffection 



ROME. 243 



of the papal power on account of the superiority which 
Russia gives to the Greek church, and on account of 
holy places in Juclea. The word tidings seems also to 
indicate great insurrections. 

Twenty-first. "He shall plant the tabernacles of his 
palace between the seas in the glorious holy mountain." 
As the Roman power restored w r as to attack Israel 
restored, and be overthrown, so the willful king, or auto- 
crat, is here seen planting his imperial tents for battle 
in the land of Israel restored. The term " holy moun- 
tain," signifies the Christian country and government. 
The term " between the seas," is most graphically ex- 
pressive of the situation of our Christian democracy 
between the Atlantic and the Pacific; and, we doubt 
not but the description here is to the same effect as that 
given by Ezekiel, when he says Russia shall fall on the 
mountains of Israel : " He shall come to his end, and 
none shall help him." 



SECTION IV. 
Michael — United States. 



" And at that time shall Michael stand up the great 
prince, which standeth for the children of thy people." 
We shall now show that the United States is represented 
by Michael, and that the time of trouble is the destruc- 
tion of monarchy by our country. 

First. The time of the standing up of Michael, is 
the time of the destruction of the willful king, which 
we have seen was to be in "the time of the end," and 



244 UNITED STATES. 



at " the last end of the indignation," and the time of 
the invasion of Israel represented by the planting of the 
tabernacles of the willful king between the two seas ; for 
the text definitely states, that " Michael shall stand up 
at that time," and that the willful king, or great mon- 
archy, shall then be destroyed by Michael. 

We have already seen, that this very body of mon- 
archy was to be destroyed by the Christian democracy 
that was to rise in 1776, and that it was to extend over 
the whole worid ; it therefore follows, that Michael, 
who stands up for the Christians, is synonymous with 
the Christian Israel, or United States. 

That angels take charge of kingdoms, and that Michael 
takes charge of God's Israel, is shown in the Bible 
clearly ; but Michael is never visible, as is the power 
that destroys monarchy ; hence, the term is symbolic, or 
metonymic. Again ; in the Apocalypse, this very Mi- 
chael is, with his angels, represented at the end of the 
three and a half times as fighting with the dragon and 
his angels, and driving the dragon out of the dominions 
of the Christian democracy into Europe. The dragon, 
with his seven heads and his angels, are no other than 
Eoman monarchy and its armies ; and Michael and his 
angels are the opposing Christian powers. As he is, 
therefore, a Christian power in the one case, he must be 
in the other. 

Again ; as the prophecy is plainly symbolic, the term 
Michael must be so, also ; and as it is unquestionably 
such, in the Apocalypse, it must be so here ; for they both 
coincide. It is not, by any means, an improper sjanbol of 
Israel restored, for, in the Apocalypse, this very power is 
represented as "one like the son of man on a white cloud." 



UNITED STATES. 245 



Again ; " Michael, the great prince, shall stand up for 
the children of thy people," is synonymous with the 
stone kingdom, and the ancient of days ; and these we 
have seen represented a Christian democracy, that would 
stand up for the Christian democracy throughout the 
whole world, and break down all oppressive powers and 
deliver them. 

That the United States will ultimately make the cause 
of true Christian democracy its own cause throughout 
the world, is as certain as it exists ; for its tendencies to 
this end are inevitable. 

Again ; this strife comes on before the Millennium, and 
coincides with the smiting of the stone, the taking of 
the beast, and the taking of the beast and false prophet ; 
and, therefore, to expect a literal revelation of an arch- 
angel, is fanatical. To expect a literal and visible arch- 
angel on earth at this time of trouble, is fanatical ; for 
Christ says, he (and his angels) will not come till " after 
that tribulation of those days." 

Second. u Then shall be a time of trouble, such as 
never was since there was a nation even to that same 
time." From a misunderstanding of the similar words 
of Christ, in the gospels, this period has been applied 
exclusively to the destruction of Jerusalem. Christ said, 
"in those days shall be affliction, such as was not from 
the beginning of the creation which God created unto 
this time, neither shall be." Now, as Daniel places 
these troubles at the final doom of monarchy, he and 
Christ must coincide in reference to the same events. 
Now, if we remember that Christ said, " these things 
(the destruction of Jerusalem and the captivity) were 
the beginning of sorrows," and also, that he said, " they 



246 UNITED STATES. 



shall fall by the edge of the sword, and shall be led 
away captive into all nations ; and Jerusalem shall be 
trodden down of the Gentiles, until the times of the 
Gentiles be fulfilled," and that he said, " these be the 
days of vengeance, that all things which are written 
may be fulfilled ;" we shall then see that both Christ and 
Daniel referred this great distress to the close of the 
times of the Gentiles. 

But again ; as the destruction of the corrupt Jewish 
government, civil and ecclesiastical, may be regarded as 
typical of the corrupt Eoman church and state, it follows, 
that what is said of the type and not realized by it, must 
be completed in the antitype. 

This time of trouble plainly coincides with the "battle 
of the great clay of God Almighty." How fearful will 
be the sufferings of that day ! what national calamities 
will we endure ! yet, we shall come off conquerors. The 
" powers of heaven shall be shaken" then, by the awful 
onset of the world in arms against us ; but " God shall 
be the hope of his people." 

We are poorly prepared as a nation, by defenses, to 
resist the invader ; we are careless about them ; and to 
be urged by prophetic warning, is considered prepos- 
terous. We would as soon exhort the man in the moon, 
as to exhort our nation to be ready for the danger before 
it; they w r ould consider us as affected with lunacy, to 
preach for truth the prediction of the scriptures. 

Third. " And at that time, thy people shall be 
delivered, every one that shall be found written in the 
book." The people of Daniel, or the " holy people," 



UNITED STATES. 247 



as he often calls them, when speaking of the latter clay, 
are not synonymous with carnal Israel, but with Christians. 
St. Peter speaks of Christians, in language expressive 
of this fact, when he says to them, " ye are a chosen 
generation, a royal priesthood, an holy nation, a peculiar 
people, which in time past were not a people, but are 
now the people of God." The deliverance here promised 
is a political one, from the very nature of the case ; and 
is identical with the deliverance promised in all ages to 
the Christians, and which now transpires, because the 
beast, or Roman empire, is destroyed, and the saints 
possess the kingdom and dominion of the world. We 
do not understand by this, mere personal salvation, but 
the universal deliverance of Christianity from worldly 
alliance and domination. 

Fourth. " Every one that shall be found written in 
the book." As the ancient of days coincides with 
Michael, and, as their destruction of the fourth monarchy 
and deliverance of Christians coincide, so the books of 
the ancient of days and the books of Michael coincide. 
A book in judgment, represents the laws or principles 
of the judge; and a record book of names with the judge, 
represents those who subscribe to, and abide by, the 
laws of the judge. As the judge is a Christian democ- 
racy, when he sits in judgment or war, he will destroy 
all those who oppose his principles, and favor and assist 
with deliverance all who subscribe to his law of liberty. 

The fall of the willful king, and the deliverance by 
Michael, coincide with the fall of the monarchy image, 
by the smiting of the stone ; with the destruction of the 
fourth beast, by the people of the saints, and the judgment 
of the ancient of days upon 100,000,000 of people; with 



248 FINAL KINGDOM. 



the breaking of the fierce king without hand ; with the 
destruction of the willful king on the holy mountain 
between the seas ; and with the destruction of Gog on 
the mountains of Israel. 



SECTION V. 
The Final Kingdom of Messiah. 

Almost all of the prophecies of the latter day, whether 
political or spiritual, close with an account of Messiah's 
kingdom. The first two in Daniel, close with the king- 
dom of the mountain and of the Son of Man ; and 
here, the angel, in interpreting all the visions, gives a 
further and particular account of other things connected 
w 7 ith it. 

As the stone smites monarchy, and becomes a moun- 
tain ; as the ancient destroys monarchy, and receives the 
Son of Man, so Michael destroys the great autocracy, 
and then comes the final kingdom, ushered in complete 
by the resurrection of the dead. We will notice the 
points, given here, carefully: 

First. "And many of them that sleep in the dust of 
the earth, shall aw r ake ; some to everlasting life, and some 
to shame and everlasting contempt." 

As no interpretation is given of this passage, we take 
it to be literal ; and as it coincides with the " resurrec- 
tion of the just and unjust," we take it to be spiritual. 
How soon it will occur, after the last great war, is not 
stated, and we must look elsewhere to find its mode and 
time. In the close of the vision, Daniel is told, that all 
the war shall be finished at the end of a certain number 



SEALING THE VISION. 249 



of years ; and that he shall then stand in his lot. John 
tells us, that as soon as the war closed, there was a first 
resurrection, and he then describes a final one, occurring 
a thousand years later. The resurrection, occurring 
immediately after the days of great tribulation, coincides 
with the words of Christ. He says, " immediately after 
the tribulation of those days, shall the sun be darkened, 
* * and the powers of heaven be shaken, and then 
shall appear the sign of the Son of Man, in heaven." 

Second. "And they that be wise, shall shine as the 
brightness of the firmament, (or the sun) and they that 
turn many to righteousness, as the stars forever and 
ever. 55 This is explained and enforced by the Saviour's 
words, " The Son of Man shall send forth his angels, 
and they shall gather out of his kingdom (on earth) all 
things that offend, and them which do iniquity, and shall 
cast them into a furnace of fire. Then shall the right- 
eous shine forth as the sun, in the kingdom of their 
Father. 55 



SECTION VI. 
The Sealing of the Vision, and the Discovery. 

" But thou, O Daniel, shut up the words, and seal the 
book, even to the time of the end ; many shall run to 
and fro, and knowledge shall be increased. Go thy 
way, Daniel, for the words are closed up and sealed till 
the time of the end. 55 

First. The words to be sealed were those which 
related to the willful king, and the history of the world, 
during his existence, down to the time of his destruction. 



250 SEALING THE VISION. 



This must be so, because, a part of the interpret- 
ation is expressly literal, and it is almost perfectly so, in 
every word, down to the destruction of the Hebrews by 
the willful king, or by arms. Here it changes into sym- 
bolic prophecy, or interpretation, and we are left alto- 
gether in the dark about both. As the prophecy of this 
period is said, by the angel, to be an interpretation of 
all the others, of the same period, it is evident, that if 
this was understood, all the rest could be ; and if any 
others, of the same period, could be interpreted, this 
oould be also ; hence, it follows, that all prophecy of that 
period of the world, from the destruction of Jerusa- 
lem, was to be clearly understood by no one, " till the 
time of the end." Of the truth of this affirmation we 
need not write, for the whole Christian world agrees to 
the proposition, and all hold the book of Eevelation, 
itself, to be a mystery, and yet all know that it predicts 
the great features of this period. Who has written a 
clear explanation of Daniel's visions of this period? 
Who has explained the times, and days, and months of 
the prophets ? Who, that has adhered to prophetic expo- 
sitions of this period, but has been obliged to hold his 
views as mere speculations, for want of any certain 
evidence upon which to ground them ? Every thing, on 
all sides, has proved that the words relating to this great 
era were closed up and sealed. 

Since the German reformation, many men have 
applied to the study of these predictions, yet they have 
seldom agreed together, and have done little more than 
to prepare the way for a final discovery ; in some cases, 
they were very nearly right, yet he who follows them, 
will find he is following as much error as he is truth, for 



SEALING THE VISION. 251 



the words were to be sealed until a later period, and in 
the age of the Medes and Newtons, there was still a vail 
over the law and the prophets. 

Second. The words were to be sealed until a certain 
period, called " the time of the end." This appears, 
very plainly, to be the period between the 1290 and 1335 
days. That the signification of the prophecy was then 
to be understood, seems not to be doubted, since the seal- 
ing " till " the time of the end, leads us to imply, neces- 
sarily, that their mystery would be then understood. 
Again, it is also stated, that they shall be understood by 
the wise, and not by the wicked. These terms are to be 
taken in their widest sense, and, of course, refer to 
nations, for they are prophetic terms of multitude. 
They seem to affirm that Israel restored will understand 
them, and Christian democracy generally, but that the 
monarchy system will not ; and that they will not, 
because they are so wicked that they shall still be blinded, 
and shall hasten to their ruin. 

They were to be understood in an age of " running to 
and fro ; " that is, in an age of great travel, and trade, 
and emigration, and discovery ; such as the present. 

They were to be understood in an enlightened age, or 
one of great knowledge, as is the present. 

Lastly ; it was to be made by somebody, and not by 
chance, and its very delay was to be promotive of im- 
mense good to the church and the world. Its benefits 
will be without limit. The discovery of the mystery of 
this period we profess fully to have made ; and if we are 
not mistaken, the great mass of people in our country 
will agree to our views. 



252 THE INDIGNATION. 



SECTION VII. 

Length of the " Indignation." 

We now come to the exact number of years during 
which the willful king was to domineer over the people 
of God. This number of years is affirmed in the vision, 
and is then repeated in an interpretation. Their begin- 
ning and ending are each distinctly stated, so that no 
difficulty can possibly occur on these points. "YVe shall 
first take up the vision, and then the interpretation. 

Paragraph I. 
three and a half times. 

First. Period of Wonders. 

Vision. — " And one said to the man clothed in linen 
* * How long shall it be to the end of these wonders ?" 

The wonders here spoken of, can not date farther 
back in the vision than the destruction of Jerusalem by 
"arms," or the Romans, for all the previous part of the 
vision is literal, and not mystic, or wonderful. This is 
proved, also 3 by the passage which immediately follows, 
explanatory of the term w r onders, which says, " and 
when he shall have accomplished to scatter the power 
of the holy people, all these things shall be finished." 
In this passage, the pronoun " he " is represented as 
the scatterer of Israel's power, and plainly refers to the 
willful king, or arms ; and, of course, the period of the 
Roman power from the destruction of Jerusalem is 
referred to, because the first we hear of this power of 
arms, is when he is casting down the sanctuary. Again ; 



THE INDIGNATION. 253 



the period of the destruction of the nationality of God's 
people is expressly affirmed to be the period of the won- 
ders. The term, power, as here used, represents nation- 
ality ; for it can have no other sense. " The powers 
that be, are ordained of God," means the governments 
ordained of God ; and in the above passage the word is 
used in the very same sense. 

This period, also, plainly coincides with that which 
is called the period of "indignation," which is so* fre- 
quently repeated, and wiiich all know is synonymous 
with the destruction and desolation of Israel's nationality, 
or with the " times of the Gentiles upon Jerusalem." 

Second. Exact length of the period of the scattering 
of the nationality of Israel. 

Vision. — "He held up his right hand and his left 
hand unto heaven, and sware by him that liveth 
forever and ever, that it shall be for a time times and 
a half." 

The solemnity of this oath leads us to consider how 
very definite the length of this period was to be, and 
how important an era would transpire at its close. 

The end of it was to be signalized by the cessation of 
the broken condition of the powes or nationality of the 
saints or Christians. Of course, the reorganization of 
God's Israel into nationality is plainly taught; for the 
cessation of scattering is the beginning of union, and 
also the consummation of it. This gathering is also 
synonymous with the deliverance, by Michael, of those 
written in the book ; and coincides with the great pre- 
dictions of Israel's restoration. 

The restoration to nationality must require consider- 
able time, and is called " the last end of the indignation, 



254 THE INDIGNATION. 



or time of the end." It would, therefore, seem natural 
to suppose that the three and a half times would mark 
the limits of this period, when explained. 

Now, our discovery shows that it has a double signi- 
fication, or has two distinct lengths; and that one of 
them is 1,708 years long, and the other is 1,810 ; and 
one ended in 1776, and the other will end in 1878. 

Paragraph II. 

TWELVE HUNDRED AND NINETY AND THIRTEEN HUNDRED AND THIRTY- 
FIVE DAYS. 

As each symbolic vision has an interpretation, so has 
the vision of the length of the desolation of the nation- 
ality of God's Israel. And it will confirm our views 
above given. 

1. Interpretation. — " And I heard, but I understood 
not ; then said, O my Lord, how long shall be these latter 
times, or latter wonders ? " Such is Bishop Newton's 
translation of the passage, and it is very accurate. 

Daniel had seen and heard what was to be upon the 
people of God, and the exact length of the time of their 
sufferings is now emphasized in his ears, but he does not 
understand the terms used, and he asks for an explana- 
tion, and the explanation of the times is given. The 
reply to him is, that the words are closed up and sealed 
till the period of their fulfillment ; but still the whole 
vision is briefly repeated, and the times explained in a 
different form. 

2. Interpretation. — "The words are closed up and 
sealed till the time of the end. Many shall be purified 
and made white; but the wicked (kingdom) shall do 



THE INDIGNATION. 255 



wickedly; and none of the wicked (kingdoms) shall 
understand, but the wise (nation) shall understand. 
And from the time the daily sacrifice shall be taken 
away, and the abomination that maketh desolate set up, 
there shall be a thousand two hundred and ninety days. 
Blessed is he that waiteth and cometh to the thousand 
three hundred and five and thirty days." In these pas- 
ages are repeated : first, the fact that there is to be a 
period at the close of the sufferings of God's people, 
called the time of the end. Secondly; the sufferings of 
God's people through this long period of depression, is 
again mentioned. Thirdly ; the wickedness of Eome is 
reaffirmed. Fourthly ; in the end the people of God 
are to understand the prophecy with great profit. Fifth- 
ly ; the Roman monarchies are not to understand or to 
believe in it. Sixthly ; the 1290 and 1335 days repre- 
sent the very same periods as the three and a half times. 
This must be so, because they are given in explanation 
of these very three and a half times. One length of 
the three and a half times must, therefore, be equal to 
1290 days; and the other to 1335 days. Here we 
see that the times are resolvable into days. Now, the 
1290 days are equal to 1708 years, and the 1335 days 
to 1809f years. 

3. The time when these days were to be dated, is 
plainly at the destruction of Jerusalem ; for the text 
most emphatically and constantly, throughout the vision, 
pins the beginning of these days right down to that 
epoch. The " wonders ; " the " time of scattering the 
ypower of the holy people," and "the indignation," all 
begin right there ; and the interpretation reiterates that 
there is the place and time to begin the days ; for they 



256 THE INDIGNATION. 



are to begin at the cessation of the daily sacrifice, and 
at the setting up of the desolation over Israel. 

How any expositor could venture to begin these days 
at any other epoch, away from the destruction of Jeru- 
salem, is very singular, and demonstrates that the words 
were truly closed up and sealed to all such violators of 
the plain words of holy writ. 



Paragraph III. 

APPLICATION OF THESE TIMES. 

The destruction of Jerusalem by the Romans, occurred 
in the year 68 A. D. On the 14th of the month Nisan, 
the Roman army encamped at Jerusalem, but had en- 
tered Palestine somew T hat earlier. On the 7th of Jyar, 
or on the fifteenth day of the siege, the Romans got 
possession of the first wall. The whole city was encom- 
passed by a wall some time within the months of Jyar 
or Sivan. This wall was the cause of the great desola- 
tion by famine. On the 17th of Panemus, the daily 
sacrifice ceased ; on the 10th of Ab, the temple was 
burned ; on the 8th of Elul, the city was burned, and, 
about the middle of Tisri, the walls and whole city were 
demolished. The period of the destruction of the daily 
sacrifice, and the setting up of the desolator, occupied, 
as near as can be estimated, about six months. 

It will be allowed that the period represented by these 
days may begin within the limits of the time the Roman 
army entered Judea and finished its conquests. No 
reasonable person would require a more specific point 
than this to begin with. 



THE INDIGNATION. 257 



Now, the 1290 days are equal to 1708 years, and if 
we add this to A. D. 68, it brings us down to the year 
1776 A. D. And, as three and a half times also equal 
1708, we are also brought by this down to 1776. These 
Jwo, therefore, coincide, and point to 1776 as the begin- 
ning of the restoration of Israel, or restoration of the 
saints or Christians to nationality ; and also the begin- 
ning of " the time of the end," or " last end of the 
indignation." 

Again ; the 1335 days are equal to 1809f years, and 
if we date these at the close of the Jewish war, or the 
time when the desolator was established, or 68f A. D., 
we are brought down to about A. D. 1878-J. Then, 
as the three and a half times are equal to 1810 years, 
if we date them at the beginning of the war, or 68-J- 
A. D., we are brought down to 1778£ A. D. These 
coincidences must be esteemed wonderful, and we may 
look to 1878 as the close of the time of the end ; as the 
finishing point of the indignation ; as the victory over 
monarchy ; as the possession of the world by the Chris- 
tian democracy ; and as the end of war forever, and the 
erection of the Millennial republic. 

" Go thou thy way till the end be ; for thou shalt rest 
and stand in thy lot at the end of the days." 



22 



258 EPITOME. 



1CTI0N VIII. 



Epitome of Daniel's Prophecies and their Mutual 
Coincidence. 

The four great visions of universal empire given by 
Daniel, all coincide with each other, point to point ; 
the last two visions leaving out Babylon, which had 
passed away at the time they occurred. In the first two. 
the four metals and four beasts coincide in representing 
the four great monarchies ; and after these two, leaving 
out Babylonia, they all agree together. 

The gold head, and lion, both symbolize Babylon ; 
the silver breast and arms, the bear with the two sides, 
the ram with the two horns, and the king of Persia, all 
coincide with the Medo-Persian empire ; the belly and 
thighs of brass, the leopard with four wings and four 
heads, the he goat w T ith one horn, divided into four horns, 
and the mighty king of Grecia, and the kingdoms of 
Syria and Egypt, all coincide with the Macedonian 
empire and its four divisions, ultimating in two. 

The legs of iron, the fourth beast ; the little horn from 
the he goat, or king of fierce countenance, and the willful 
king, or arms, all coincide with the Roman empire. 
The iron and clay, the little horn and ten horns, the 
fierce king understanding dark sentences, the willful 
king and his new god, all coincide with church and 
state union in the Eoman empire. The ten toes and the 
ten horns coincide with the broken state of the Eoman 
empire. The fall of the whole monarchy image, the 
taking of the fourth beast, the fall of the fierce king, 



EPITOME. 259 



and the breaking of the willful king on the mountains 
of Israel between the two seas, all coincide with the 
destruction of Gog by Israel, or with the general destruc- 
tion of monarchy. The mountain, and stone cut out of 
the mountain, the ancient of days, and locomotive throne 
of fire, the saints and people of the saints ; the sanctuary 
and host, the holy people and the power of the holy 
people, all coincide with the Christians and the govern- 
ment growing up from them in the United States of 
America. The 2300 evenings and mornings of the casting 
down of the sanctuary, the three and a half times of the 
scattering of the power of the holy people, and the 1290 
days from the cessation of the daily sacrifice, coincide 
with 1708 years, in civil measure, and dated at the 17th 
of Panemus, or 189th day, 68 A. D., end on July 4th, 
1776. In spiritual measure, they are 1451 years long, 
and agree with the three and a half times of the little 
horn of the fourth beast, and, dated on June 19th, 325, 
at church and state union, they end on the 4th of July, 
1776. The three and a half times in civil measure, 
are also 1810 years and ten days long, and, dated at the 
last passover Nisan 14th or 97th day, 68 A. D., they 
end 1878 A. D., and 117th day. The 1335 days equal 1809 
years and 244 days, and dated at the burning of Jerusa- 
lem the 8th of Elul or 239th day of 68 A. D., we 
are brought to 1878 and 117th day. Thus, do all four 
versions most wonderfully harmonize, even down to 
days, though they cover a field of vast ages. We now 
turn to Eevelation, and shall find it harmonizing with 
Daniel's visions of the fourth, fifth and sixth empires. 



260 SPIRITUAL WORLD. 



CHAPTER X. 

THE SPIRITUAL WORLD IN THE APOCALYPSE. 

The book of Revelation was written by St. John in 
the days of Domitius Nero, and not in the days of 
Flavius Domitian, a later emperor. 

It consists of a set of prophecies addressed to the 
Christian church, and containing its future history ; 
and, also, of a complete history of the political world. 
The spiritual prophecies begin their accomplishment 
with the fall of Jerusalem, and the political with the 
union of church and state. 

The style of the book is figurative in the most refined 
degree, and involved and inrolled in the most system- 
atic, yet apparently complicated manner. Nothing 
can exceed the perfect symmetry of the whole book. 

The proof that it contains the history of the church 
and of the Roman Empire, is found in the fact, that it is 
expressly stated that the events were close at hand ; such 
is the signification of Kairos enggus, in the very open- 
ing of the book. And, also, in the facts, that at the 
close of the book, a full view of the final judgment is 
given, and that a consecutive series of events are repre- 
sented, as filling the entire era between the beginning 
and end of the prophecies. Now, as Daniel's prophecies 
embrace all the greater features of this long era, it is 



SPIRITUAL WORLD. 261 



plain that John must predict the same events as Daniel; 
but, as he is a later prophet, he must be expected to give 
more particulars than Daniel. 

"We now take up the two great classes of prophecy 
in this book, hoping that we shall be able to explain the 
great features of them, if not every minute shade of 
symbol and figure. 

In our expositions we shall pay no sort of attention to 
the arbitrary and unauthorized divisions into chapters, 
but follow up each vision till it closes. 

The introduction to the whole book of Revelation is 
couched in few words, by the apostle. He simply states 
that God gave Christ this Revelation, and that Christ 
sent his angel to tell the matter to him; saying, that 
they were things which must shortly begin to be fulfilled. 
He then addresses the churches, and communicates what 
things were expressly directed to them, by Christ, and 
tells the mode in which he received them. 



SECTION I. 
Seat of Spiritual Prophecy. 



The seat of these spiritual prophecies, first claims our 
attention. John says, "I turned to see the voice that 
Bpake with me. And being turned, I saw seven golden 
candlesticks ; and in the midst of the seven candlesticks, 
one like unto the Son of Man, clothed with a garment 
down to the feet, and girt about the paps with a golden 
girdle. His head and his hairs were white as snow, and 
his eyes were as a flame of fire, and his feet like unto 



262 SPIRITUAL WORLD. 



fine brass, as if they burned in a furnace ; and his voice 
as the sound of many waters. And he had in his right 
hand seven stars, and out of his mouth went a sharp 
two-edged sword ; and his countenance was as the sun 
shineth in his strength. * * Write the things which 
thou hast seen, the things which are, and the things 
which shall be hereafter." This is, plainly, a symbolic 
representation of Christ, and not of his literal person ; 
for various parts of the image are subsequently shown to 
be symbols ; as " the mystery of the seven stars, and the 
seven golden candlesticks." It may be proper, here, to 
show the signification of all these symbols: 

1. The seven golden candlesticks. — This symbol is a 
double figure : first, it represents the seven churches in 
Asia Minor ; second, it represents the whole Christian 
church. These things are so, because, first, the text 
says, " The seven candlesticks which thou sawest, are the 
seven churches ; " second, the seven churches are put by 
synecdoche, for the whole church. That this last is 
true, arises from several considerations, which may be 
named. 

It stands to reason, that one part of the church of 
God, is as much the subject of God's promises and re- 
bukes as another, for God is no respecter of persons ; 
beside this, every Christian feels, that if he performs the 
commands of God, he has as much a claim to the 
rewards severally promised to these particular churches, 
as any individual member in them ; since it is written, 
" Ye are all one in Christ Jesus," and, " What I say 
unto one I say unto all." Again ; as the great intent of 
prophecy is for the general good of the church through- 
out the world. " no prophecy (to the churches) can be of 



SPIRITUAL WORLD. 263 



any private interpretation," but embraces all. Again ; 
the very language of promise and threatening is, plainly, 
not confined by the text to a specific portion of the 
church, but is generic, and embraces all ; as, " He that 
overcometh," &c, " Be thou faithful unto death," &c, 
" He that hath an ear let him hear what the Spirit saith 
(not) unto (some, but unto) the churches ." Lastly, the 
style of the apocalypse being figurative throughout, the 
seven churches must also be so, to conform to the style 
of the book. It is, indeed, hardly necessary to advance 
these things, since the whole Christian world has 
regarded the address to the seven churches, as an address 
to a part as representatives of the whole ; the number 
seven being the sacred number of perfection, seven 
churches are chosen to represent universality, rather than 
any other number. 

Let it be constantly borne in mind, that almost every 
figure of speech used by John, has a double significancy, 
and must he translated twice, to reach its true import, 
or, that two symbols mean but one thing. 

2. The seven stars. — " The seven stars are the angels 
of the seven churches." These, from the nature of coin- 
cidence, must also possess a double signification, as well 
as the seven candlesticks. These angels were the gov- 
ernors, or body of government, of the seven churches, 
and, hence, represent the body of the social government 
of the church, throughout the Christian world. Here 
we see the same dual power represented, which is recog- 
nizable in all descriptions of God's people throughout 
the Bible. 

3. " One like unto the Son of Man." This is, there- 
fore, only a resemblance, a symbol, of the person of 



264 SPIRITUAL WORLD. 



Christ, and through which form Christ manifests himself 
to a mortal. 

4. " Clothed with a garment down to the feet." As 
celestials are not clothed in mortal apparel, w T hich is a 
badge of human disgrace, this garment must signify the 
nature of the spotless character that wears it. A robe 
of white is a symbol of honor and dignity. 

5. " His head and his hairs were white like wool, as 
white as snow. 55 This, also, is emblematic of superior 
wisdom and glory ; for, u a hoary head is a crown of 
glory. 55 

6. " His feet like unto fine brass, as if they burned in 
a furnace. 55 " How beautiful upon the mountains, are 
the feet of him that bringeth good tidings, that publish- 
ed salvation, that saith unto Zion, Thy God reigneth. 55 

7. "His voice as the sound of many waters. 55 That 
is, as the voice of multitudes ; it shows vast authority 
and fame. 

8. " Out of his mouth went a sharp two-edged sword. 55 
A sword symbolizes authority, as, " He beareth not the 
sword in vain. 55 Coming from the moErth, it is the word 
of God, w r hich is called the sword of fcte Spirit, and 
" sharper than any two-edged sword. 55 

9. " His countenance was as the sun shineth in his 
strength. 55 A face symbolizes justice, severity, or favor; 
here it must represent the light of God 5 s countenance, 
or favor to his people. 



SPIRITUAL WORLD. 2G5 



SECTION II. 

The Prophecies. 

"Write the things which thou hast seen, and the things 
which are, and the things which shall he hereafter" 

The address and prophecy to the churches, are plainly 
included together, under the terms, " which thou hast 
seen, and the things which are;" for when John is sub- 
sequently invited to receive a view of political prophecy, 
he is called to look only at the " things which shall be 
hereafter." Now, the temporal state of the churches 
predicted under the " things that are," seem limited to 
the period designated by ten days. " Ye shall have 
tribulation ten days." A day signifies a certain limited 
period, and is generally put for it. Now, these ten days 
of tribulation had their coincidence, and by consequence 
their fulfillment, in the ten great persecutions under the 
pagan emperors, and closed in the days of Constantine 
the Great. So that the prophecy of " the things that 
are" seems clearly bounded by this ten days. This is 
further confirmed, by the fact, that the political prophe- 
cies began to be realized at the union of church and 
state. 

The very expression, " things that are," seems to im- 
ply things that will transpire, while the church is under 
the then present pagan government, in the w T orld. 



23 



266 PROPHECIES OF REVELATION. 



CHAPTER XI. 

POLITICAL PROPHECIES OF REVELATION. 

The visions of John and Daniel, being in the same 
great field, they must coincide ; and it is plain, that as 
Daniel prophesied in full of the political state of Rome, 
so John must also do the same, and that, in the prin- 
cipal features of the fourth kingdom, they must agree 
together. It will, therefore, be expected that there will 
be a similarity of the construction of their imagery ; and 
such we shall find to be the case. As Daniel gives a 
twice doubled view of the world from his times, so does 
John, from his. John begins his political visions at the 
union of church and state, and thence proceeds to the 
final kingdom ; but of the Roman world he gives four 
distinct views. The first view is that by seven seals, 
extending down to the Millennium ; the second, is by 
seven trumpets, rehearsing great eras of the same period. 
He then gives a view of Rome, during the same great era, 
under the form of a dragon and a beast, and under the 
symbols of a beast and harlot. 

In addition to this, he gives a double history of the 
dual Israel, through the same period, under the symbols 
of two witnesses, and the woman and her man child. 
Besides these, he gives two episodical descriptions ; one 
of the destruction of the Roman church, and one of the 
destroyer of the Roman state. 



PROPHECIES OF REVELATION, 267 



We shall first interpret the seals, and then the epi- 
sodical descriptions of Rome and Israel, and then of the 
seven trumpets. 

The seat of prophecy, whence the book of seals is 
given, is worthy of attention, as it is a prophetic one. 



SECTION I. 
The Seat of Political Prophecy. 

At the seat of spiritual prophecy, no throne was to be 
seen ; but only Christ among the churches ; here the 
scene is changed, and the symbols of civil dominion over 
the world are introduced. The imagery before us claims 
attention, as it is all of a dual character. We shall 
quote the descriptive text of the second seat of prophecy, 
as it may be needed. 

1. "A door was opened in heaven." This was a 
symbolic heaven, as any one can see at a glance ; for, in 
the "third heaven," no such objects as beasts or doors 
exist. The term, heaven, was originally applied by God 
to the atmosphere, or firmament, and is figuratively 
used as the etherial dwelling of the true Christians after 
death ; and on earth it is used variously to represent 
sublimity, or exaltation ; and, symbolically, it represents 
the place of the church on earth, or the dominion of God 
on earth, &c. Many passages of scripture teach us the 
figurative sense of the term. 

2. " Come up hither, and I will show thee things 
hereafter." Here John changes his locality of view. 

3. " Behold a throne was set in heaven, and one sat 
on the throne, and there was a rainbow round about the 



268 SEAT OF PROPHECY. 



throne, in sight like unto an emerald." God is a spirit ; 
he can not be represented by any image ; yet his ruling 
power and government can be, and these may represent 
himself. The worship, therefore, paid to this person, 
must be symbolic of the praise offered to the Go;l who 
rules over the kingdoms of the world. The throne, and 
the person on it, represent the dual and supreme govern- 
ment of Jehovah ; the throne, representing his spiritual 
supremacy, and the person upon it his civil or regal 
supremacy. 

4. "And I beheld, and lo, in the midst of the throne, 
and of the four beasts, and in the midst of the elders 
stood a lamb as it had been slain, having seven horns 
and seven eyes, which are the seven spirits of Gocl, sent 
forth into all the world." This lamb received the 
worship of countless millions. The lamb is, plainly, 
symbolic of the kingdom of Jesus Christ, for a beast, 
universally, in scripture, symbolizes a kingdom. The 
seven horns and seven eyes, further represent the dual 
and perfect nature of this kingdom. The whole, how- 
ever, having a double significancy, must symbolize, not 
merely Christ's kingdom, but Christ himself; for, Christ's 
kingdom, when used as a symbol, must represent him- 
self, just as w T e have seen that the throne and person 
upon it signify God's great kingdom ; and that then, 
God's kingdom symbolizes himself. This double repre- 
sentation is the most beautiful imagery imaginable. 

5. The seven eyes and seven spirits are representa- 
tives of the very same tilings as " the seven spirits of 
God and seven stars," which are synonymous with the 
seven candlesticks and seven stars, which represent the 
church and its social government, as we have seen 



SEAT OF PROPHECY. 269 



air-aav. The duality of God's kingdom is preserved in 
all descriptions of it. The spirits, or eyes, sent into all 
the earth, represent the Christian church through the 
world. But Lere the double imagery must again be 
kept up, ana, ?ts the spirits represent the church, the 
church must represent the power that inspires it, which 
is the Holy Gh^t. The seven horns, also representing 
the civil power, must represent God himself, as its 
author, so that \he Trinity is represented in the lamb, 
and the unity oi Godhead by the throne and him that 
sits upon it. 

6. Tiie rainbow symbolizes that God's throne is the 
seat of the promises, and represents its final establish- 
ment in the world. 

7. "And round about the throne were four-and-twenty 
seats ; and upon the seats I saw four-and-twenty elders 
sitting, clothed in white raiment, and they had on their 
heads crowns of gold." 

1. The seats. — A seat represents, in symbolic lan- 
guage, a separate power. Twenty-four seats would sym- 
bolize twenty-four seats of dominion ; but, as the figures 
in this scene are all double, the twenty-four will repre- 
sent but twelve. 

2. The elders. — A man represents a body of govern- 
ment. Twenty-four elders, therefore, as the symbols are 
double, will represent twelve governments. 

3. The crowns. — There are two different words, in the 
original scripture text, which are translated crown ; but 
one should be rendered diadem, and the other crown ; 
for one word is Stephanos, and the other diadema. 
The diadem is a symbol of independent power, and the 
Stephanos of delegated power. The crowns of the elders 



270 SEAT OF PROPHECY. 



are of this latter class, and signify that their power or 
civil authority was received from a higher source, and 
was responsible to it. These twelve seats of delegated 
power and elders, doubly represented, perfectly coincide 
with the twelve dominions the apostles are to receive 
from Christ in the final kingdom. 

8. "And in the midst of the throne, and round about 
the throne, were four beasts, full of eyes before and 
behind. And the first beast was like a lion, and the 
second like a calf, and the third beast had a face as a 
man, and the fourth beast was like a flying eagle. And 
the four beasts had each of them six wings, and they 
were full of eyes within." Some persons make a great 
ado about these living creatures being called beasts, but 
as one was a lion, and another an ox, our translators 
were tolerably correct. 

1. The beasts, — A beast is always used to represent a 
civil power, and two of these four beasts are a lion and 
an ox. A man is, also, used to symbolize a government, 
as the willful king, the ancient of days, &c. ; and one of 
these creatures was like a man. An eagle is often used, 
by the prophets, as a symbol of a civil power. These 
four beasts must, therefore, represent civil power ; and 
as they are all blended together in the same work and 
throne, they must be a twice doubled representation of 
the very same power. " They had eyes before and behind." 
This shows that their power was external, or national, 
and that they watched over the exterior department of 
power. 

It is remarkable, that the four national standards of 
Old Israel precisely coincided with these four beasts, and 
were the representatives of nationality. A lion was the 



SEAT OF PROPHECY. 271 



standard of Judah and two tribes on the east of the camp 
of Israel ; a calf, or ox, was the standard of Ephraim 
and two tribes on the west ; a man's face was the stand- 
ard of Reuben and two tribes on the south ; and an 
eagle flying was the standard of Dan and two tribes on 
the north. To these the vision is plainly conformed. 

2. The tvientyfour wings full of eyes. — A wing is 
a symbol of a power. Isa. xviii. 1: " Wo, thou land 
shadowed with wings,"* or governments. As these 
twenty-four wings (each beast having six) were full of 
eyes within, a spiritual power must be represented, 
which looks to internal affairs, as the state looks to out- 
ward matters. The number twenty-four, is just a double 
symbol for twelve. As these wings give motion to the 
beasts, so the church of Israel gives velocity and power 
to its nationality. 

9. " And there were seven lamps of fire burning before 
the throne, which are the seven Spirits of God. And 
before the throne there was a sea of glass like unto 
crystal. 55 These two symbols are associated by their 
locality, and must be counterparts of each other. The 
seven spirits, we have already shown, symbolized the 
church and the Holy Spirit. The Holy Ghost is but one 
spirit, but a capital letter being used of the seven, seems 
directly to show a symbolic reference to divinity. 

A sea denotes a body of people ; and a sea of glass 
shows a pure people; and, as glass is of a thicker con- 
sistency than water, it would seem to represent the 
civil authority of Israel and of Christ ; while the lamps 
represent the church and the Holy Ghost. 

* Lowth's Isaiah. 



272 CHURCH AND STATE UNION. 



In all this description, the supreme government and 
the Trinity are represented double by a single symbol; 
and the subsidiary kingdoms of God are represented by 
double symbols. 

This doubling is in accordance with Joseph's dreams, 
and his declaration to Pharaoh, that the dream was twice 
doubled, because the dream was certain and the interpre- 
tation was sure. Now, as one of Pharaoh's visions was 
given to interpret the other, so in this vision there are 
double forms of the very same things, so blended as to 
make one glorious picture. 

The worship of the redeemed millions before the throne, 
is prophetic ; and, indeed, the whole vision of the hea- 
vens before John, was prophetic of the final and universal 
prevalence of God's kingdom on earth ; and, as Christ's 
second advent is placed at the beginning of Revelation, 
so this final kingdom also comes before the prophecy 
is delivered, as indicative of what would result when 
prophecy w T as all ended. 



SECTION II. 

Tee Book or Seals — First Panorama of the World. 

" I saw in the right hand of him that sat on the throne, 
a book written w T ithin and on the back side, sealed with 
seven seals." " And no man was able to open the book 
neither to look thereon." " And he (the Lamb) came and 
took the book out of the right hand of him that sat on 
the throne." " And they sung a new song, saying, Thou 
art worthy to take the book and to loose the seals thereof." 



CHURCH AND STATE UNION. 273 



Before the giving of this prophecy to Christ, the 
history of the world was already in the hands of Israel ; 
but Daniel had declared that it would be "a sealed 
vision, until the time of the end;" and this sealed book 
coincides with the declaration, " the words are closed up 
and sealed." As God gave the prophecy of the book 
of Revelation to Christ, and he to John, and John to 
the world ; and as it, like Daniel's vision of the same 
great period, has ever been sealed to men, we can not 
understand the breaking of the seals by Christ, to refer 
merely to the giving a new prophetic history of the 
church and the world ; but we understand it to be sym- 
bolic of the giving of the prophecy ; and this, then, of 
the greater exercise of the power to bring the prophecies 
to a complete fulfillment, in the establishment of the 
throne of God and the Lamb forever among men. This 
interpretation is in accordance with the double symbol- 
ism of John's writings, and with a scriptural consistency 
of interpretation of the Old and New Testament proph- 
ecies. The seven seals show that the book contained 
seven great prophecies ; and, being written without and 
within, show T s other prophecies additionally. 

Paragraph I. 

THE FIRST SEAL — OR CHURCH AND STATE UNION. 

"When the Lamb opened one of the seals, I heard 
as it were the voice of thunder, one of four beasts 
saying, Come and see. And I saw, and behold a white 
horse ; and he that sat on him had a bow ; and a crown 
was given unto him ; and he went forth conquering and 
to conquer." 



274 CHURCH AND STATE UNION. 



Eight here we must state the principles of interpreta- 
tion essential to determining the meaning of symbolic 
prophecy. The principle is simple : first, the significa- 
tion of a symbol must be determined by the Bible ; and, 
secondly, by the fulfillment itself. Nor can the specific 
character of any event be determined from the symbolic 
text, until the agents engaged in the event have been 
shown to coincide with the symbols of the text. It, 
therefore follows, that not one of the great symbolic 
characters of prophecy could be known until they ex- 
isted ; and as ages were required to develop their historic 
character, it resulted naturally that Daniel's visions, and 
the apocalypse, have been sealed visions for ages past. . 

We now begin our exposition of the first seal. 

1. The first beast, or lion, calls John's attention. As 
this beast coincides with Judah's station on the east, we 
might naturally expect the characters to which attention 
is called should be manifested on the east of Eome, or 
of the Christian Israel. 

2. The Horse. — " I saw, and behold a white horse." 
We must now look to scripture for an interpretation of 
the symbol before us. The symbol is a horse, and his 
symbolic complexion is white. Zachariah says, that 
" God hath made Judah as his goodly horse in battle." 
Here Judah is figuratively represented by a horse, and 
Judah is a figure of speech for the Jewish nation. 
Isaiah says, " which bringeth forth the chariot and the 
horse, the army and the power." As it is a feature of 
Hebrew poetry to repeat the same idea in different words, 
the chariot, and the army, and the horse, are synonymous 
with power. Zachariah uses the term horse as a symbol. 
He says : " I saw, and behold a man riding upon a red 



CHURCH AND STATE UNION. 275 



horse, and he stood among the myrtle-trees in the bottom, 
and behind him were red horses, speckled, and white. 
Then I said, O my Lord, what are these ? And the 
man that stood among the myrtle-trees, answered and 
said, These are they whom the Lord sent to walk to and 
fro through the earth. And they answered the angel of 
the Lord that stood among the myrtle-trees, We have 
w r alked to and fro through the earth, and behold all the 
earth sitteth still and is at rest. Then answered the 
angel of the Lord and said, O Lord of hosts, how long 
wilt thou not have mercy on Jerusalem and the cities of 
Judah." Here the angel on horseback, praying for 
Israel's restoration from his wanderings, plainly repre- 
sents Israel praying for deliverance from Babylonish 
captivity. Again ; the horses without riders, are repre- 
sented as conversing, which shows that they represented 
bodies of men ; and their wanderings, while all else had 
rest, refers to the captivity and wanderings they suffered 
in Babylon; for God immediately says, "I am sore dis- 
pleased with the heathen that are at rest." The various 
horses may properly represent the various tribes of 
Israel, but being without riders, shows a church without 
the state in their captivity. In the sixth chapter of 
Zachariah, it is stated that the four chariots, and four 
horses to each, represent the four spirits that stand before 
God, and that go into all the earth. As these were mere 
symbols, they represented great organizations ; and, as 
they were symbolic spirits, or minds, they must represent 
organic bodies of power. 

White color signifies prosperity and purity, or honor. — 
(Sym. Die.) A white horse was therefore a symbol of 
an organic body of a pure character, and moving with 



276 CHURCH AND STATE UNION. 



the velocity of the war horse, whose nock is clothed with 
thunder. A horse being an organic symbol, must, from 
the very nature of symbols, represent an organic power 
or body of power. 

3. The Rider. — A man, w T hen used as a symbol, 
represents a government or organic body of some kind ; 
and when riding symbolizes felicity and successful prog- 
ress. — (Sym. Die.) 

4. The Bow. — This signifies anger or power to avenge 
or punish others. Thus, in Ps. vii, God is said to be 
" angry with the wicked every day. If he turn not, he 
will whet his sword ; he hath bent his bow, and made it 
ready." ' It may also represent virtue ; as Joseph's "bow 
abode in strength ;" but it seems to denote warfare in 
the passage before us, ending in victory. — {Sym. Die.) 

5. The Crown. — This crown was not a diadem, and, 
therefore, represents the royalty conferred as a delegated, 
and not an independent one. The body of government 
represented by the man with the bow of victory, was not, 
at first, a royalty, but became such after victory, denoted 
by the bow. This vision, it must be remembered, filled 
the whole field of view, over the whole symbolic heavens, 
and nothing coexists with it to compare in magnitude. 

We must now look for a coincidence to this seal, in 
the Roman empire, somewhere between John's day and 
this ; and, properly, immediately after the ten persecu- 
tions. Now, we shall look in vain for any such a double 
character, crowned and victorious, before or after the clays 
of Constantine. The white horse and his rider crowned 
will, therefore, represent the church of Christ, united to 
the state, after outriding the ten great persecutions. 

Coincidence First. — The scene was to be in the east. 
Christianity first arose and conquered in the east. 

Coincidence Second. — The horse represents a moving 



CHURCH AND STATE UNION. 277 



body of warlike power, but of a pure character. Christi- 
anity was just such a moving body, in all respects. 

Coincidence Third. — The horse and his rider repre- 
sent a double organization, a body of moving principle, 
and a government, without regal power or sanction. 
Now, according to all history of the fourth century, it 
appears that the churches had gradually formed them- 
selves, not merely into Christian societies, but had 
founded a great ecclesiastic or social confederate repub- 
lic, which, however, had no legal power to enforce its 
rules of order. — Gibbon. 

Coincidence Fourth. — It. was to be a victorious 
power, as was indicated by the bow. Now, although 
the Christian confederacy was impaired by the persecu- 
tions, yet it rode through the ten great persecutions, or 
" ten days' tribulation," and exhibited a victorious 
strength after them all. 

Coincidence Fifth. — The rider received a crown. So 
the Christian confederate church government received 
royal sanction ; was united to the state and made second 
only in the throne of power, as the crown is second to 
the diadem. The time of the giving the crown, w T as the 
time the horse appeared, with his rider and bow ; so that 
this seal is fixed to this epoch of church and state union 
as its goal. From that point it begins to move on. 

Coincidence Sixth. — "And he went forth conquering 
and to conquer." Christianity, after its union with the 
state, soon prevailed over every thing, and paganism 
was soon routed from the empire, and finally renounced 
by imperial law r , in the days of Theodosius. All the 
points to identify the first seal being found in Christian- 
ity in the fourth century, and being found in nothing 
else, and at no other time, it follows that this full coinci- 
dence is full proof of fulfillment. 



278 WESTERN CHURCH. 



Paragraph II 

SECOND SEAL, OR WESTERN CHURCH. 

"And when he had opened the second seal, I heard 
the second beast say, Come and see. And there went 
out another horse that was red ; and power was given 
unto him to take peace from the earth, and that they 
should kill one another ; and there was given unto him 
a great sword." This represents the western politico- 
ecclesiastic power in Europe. 

1. The station of the second beast was on the west, or 
Ephraim's place. Of course, then, we look for a mani- 
festation of a religious power of a red cast, in the west- 
ern empire. In this direction the empire church was 
manifested in all its mighty strength, as a corruption of 
Christianity, and a very much altered religion. 

2. As the horse symbolizes a body of moving religion, 
so we find the Latin religion, in the west, made vast 
strides toward universality. 

3. The horse was red. — Red and blood are explanatory 
of each other. " Though your sins be red like crimson." 
A bloody religion was, therefore, represented by this horse. 
Now, the Christian religion soon changed its character, 
after its union with the state. It immediately began a 
persecution of the Arians, and the blood of the people 
has flowed, like rivers, by its influence, ever since. 

4. " Power was given him that sat thereon, to take 
peace from the earth." Ever since the overthrow of the 
Roman empire, and the rise of corrupt Christianity, the 
wars, that have extensively prevailed in Europe, have 
been on account of religion, and have been instigated, 
or inflamed, by the fanaticism of the church. The cru- 
sades are some instances of it. 

5. " That they should kill one another." Here, the 



WESTERN CHURCH. 279 



term " they" shows that the rider represented a vast body 
of people. Their killing one another represents war 
among themselves, or civil wars. These were to be a 
consequence of taking religious peace from the earth. 
Now, if we look at the cause of civil wars in the west- 
ern empire, we find they were generally of a religious 
character, and the w r ars have been almost without limit. 

6. The Rider. — The man on the white horse repre- 
sented the social organization of his religion ; and the 
seven stars represented the ecclesiastical polity of the 
churches ; and so this red, or bloody religion, has its 
polity, or ecclesiastical government, represented by a 
man, or rider. The church, after its union with the 
state, was, in polity, a great ecclesiastical despotism ; 
but it had no supreme magisterial authority given it in 
the state, at first, but afterward it became the civil ruler 
of Europe, by usurpation. 

7. " And there was given unto him a great sword." 
A sword is a symbol of magisterial authority ; it repre- 
sents a destroying executive power, and, also, war and 
slaughter by the civil arm. — Isa. xxxiv. 5; Ezek. 
xxi ; Lev. xxvi. 25 ; Eom. xiii. 4. " For he (the civil 
magistracy) beareth not the sword in vain, for he is the 
minister of God, a revenger, to execute wrath upon 
him that doeth evil." 

The corrupt, or Eoman religion, in Europe, existed, 
for a long time, solely as a politico-ecclesiastical power, 
but afterward it received the civil sv/ord, and it was a 
most powerful one ; for it existed as the dominant power 
in Europe for more than two centuries. It destroyed 
thousands of thousands ; it mustered the great crusades, 
and lorded it over God's heritage, w T ith a mighty and 
vengeful hand. This power was to extend, by the 
symbol, over the whole west; and so this power, was 



280 SARACENS. 



chiefly manifested in the west the station of the second 
beast. We have now shown a perfect and full coinci- 
dence between the second seal and the western church; 
and, of course, we have shown a complete fulfillment. 

Pa r a graph III. 

THE THIRD SEAL MOHAMMEDANISM IN THE SOUTH. 

"And when he had opened the third seal, I heard the 
third beast say, Come and see. And I beheld, and lo ! 
a black horse, and he that sat on him had a pair of 
balances in his hand. And I heard a voice, in the 
midst of the four beasts, say, A measure of wheat for a 
penny, and three measures of barley for a penny ; and 
see thou hurt not the oil and the wine." 

As these seals opened in chronological order, the sub- 
jects they disclose must occur chronologically. The 
first seal began with Constantine ; and Justinian, in the 
early part of the second century afterward, fixed the 
whole establishment, represented by the red horse, upon 
a permanent foundation. The black horse must, there- 
fore, represent a subsequent spiritual power, and the 
next great religious power that arose was the Moham- 
medan, or Saracenic. We shall criticise each point of 
this seal carefully. 

1. "A Black Horse." — A horse symbolizing a reli- 
gion, a black horse must designate its moral character, 
since color designates moral character. "Black repre- 
sents, in ancient prophecy, affliction, disaster, anguish." 
— (Symbol. Diet.) A black horse would, therefore, 
represent a destroying power, that would greatly afflict 
with anguish, as did the locusts, which also represent 
the Saracenic power. 

2. "He that sat on him." This represents the eccle- 
siastical polity of the religion. 



SARACENS. 281 



3. " Had a pair of balances in his hand." A balance 
is used to weigh things, and, of course, refers to the 
demands of conformity to the standard weight or mea- 
sure of this ecclesiastical government, for the balances 
were in its hand, and it did the weighing according to 
its own standard. 

4. " A voice from the four beasts." As these repre- 
sented the Israel of God, the voice is a declaration from 
it, and relating to it, or an order from God's providence. 

5. " A measure of wheat for a penny, and three mea- 
sures of barley for a penny." Provisions were cheap at 
this rate, and many expositors have said so ; but others 
say it means famine : the first are correct. For in the 
locust vision, the people who had the seal of God, were 
to be spared from devastation, and the corrupt Christians, 
only, were to be tormented. "They should not hurt 
the grass, nor the earth, nor any green thing." This 
coincides with plenty of corn, and barley, and grapes, 
and olive trees, or oil and wine. Let it also be remem- 
bered that the balances did not measure out the corn and 
barley, for they were among the four beasts, or pious 
Israel. The whole, therefore, teaches, that among the 
true Christians there would be no attack by the black 
horse, but only among the false Christians. 

6. " See thou hurt not the oil and the wine." Now, 
these terms, and the corn and barley, may, if used as 
symbols, represent the choice people of God, who were 
to be preserved. As, however, a literal accomplishment 
is found, it is likely that both were intended ; indeed, the 
preservation of the one would be attended naturally by the 
other. If we now look for a coincidence to this power, 
we shall find it only in the Mohammedan fanaticism. 

Coincidence First. — " A black horse symbolizes an 
afflicting and disastrous religion. Every body knows 
24 



282 SARACENS. 



that the Mohammedan imposture was one of this very 
character. 

Coincidence Second. — This religion was to have a 
well organized ecclesiastical polity. Such was the char- 
acter of the ecclesiastic organization of Mohammedanism, 
that it has had the tenacity to adhere together for ages. 

Coincidence Third. — This religion was to bring every 
one to its own exact standard. Such was the character 
of Mohammedanism. It demanded exact agreement to 
its doctrines, or death. Abu-Beker, who, on the death 
of Mahomet, succeeded to his great authority, set out 
for conquest, and to convert the world by the sword and 
fire. His charge to his chief commander was couched 
in these words, " As for those members of the synagogue 
of Satan who shave their crowns, cleave their skulls, 
unless they embrace Islamism, or pay tribute." Death 
or Islamism was the watchword of the Saracenic host. 

Observe, that the balances had nothing to do with the 
measuring of the corn, barley, wine, and oil, for they 
are not measured in balances, but in liquid and dry 
measures. 

Coincidence Fourth. — The church of God was to 
remain intact, or, as the corn, and barley, and wine, and 
oil, in security. Now, the great body of the true evan- 
gelical Christians were found in the interior, and north- 
western portions of the empire, and in Britain ; and 
these countries were not seriously affected, and never 
overcome by the Saracens ; while all of the great body 
of the corrupt Christians suffered terribly from the Sara- 
cens, for near two hundred years. 

Coincidence Fifth. — The agricultural interests, among 
the true Christians, were not to be desolated by the inva- 
sion of the black horse and his rider. And none of the 
countries, where the true witnesses of God were most 



SARACENS. 283 



abundant, were invaded by the Saracenic armies. Spain, 
Italy, and the southern and south-western coasts of 
Europe, where the red horse had dominion, were invaded, 
and their inhabitants awfully scourged. 

Coincidence Sixth. — The station of the third beast 
was on the three parts of the south, and the scene was 
to be in that direction. Now, the attack of Moham- 
medanism was in the east of the southern pail of the 
Roman world, and thence extended all along its southern 
border, including all Africa and south Europe, and Spain, 
or the west portion of the south. 

There being, therefore, a full coincidence between the 
Mohammedans and the fourth seal, in the time of its 
rise and all of its characteristics, we have a perfect 
fulfillment. 

Paragraph IV. 

FOURTH SEAL — DEISM AND FRANCE. 

"And when he had opened the fourth seal, I heard the 
voice of the fourth beast say, Come and see. And I 
looked and beheld a pale horse ; and his name that sat 
on him was Death, and Hell followed with him. And 
power was given unto them over the fourth part of the 
earth, to kill with sword, and with hunger, and with 
death, and with the beasts of the earth." 

1. "The fourth seal." This represents, chronologi- 
cally, another prophetic era in the religious and political 
world. 

2. " The fourth beast." The station of the eagle was 
on the north parts, corresponding to Dan and the two 
tribes on the right and left of him. 

3. "A pale horse." Here, another religion appears, 
and its moral character is represented by a pale color. 
"Pale color signifies mortality and affliction. It is a 



284 DEISM AND FRANCE. 



usual epithet of death." — (Sym. Die.) Applied to a 
religion, it must signify a ruinous one in spiritual things, 
and be the basis of ruin in political. 

4. " His name that sat on him was Death." "Death 
symbolizes a destroyer, as a plague or pestilence." — (Sym. 
Die.) As a man has symbolized the polity of a religion, 
and its distinctive political complexion has been symbol- 
ized by a bow and crown, a sword and balances, so, here, 
the political texture of the polity of this rider is represented 
by the term death. As Death is a destroyer, he must be, 
here, the representative of destruction to the existing state 
of affairs at his appearance. The name Death, and the 
paleness of his horse, are well adjusted to each other. 

5. "And Hell followed with him." The word hell, or 
hades, signifies the grave of the soul or body. As it 
follows death, and is symbolic of earthly matters, it must 
refer to distinctive political effects that would naturally 
attend a church and soul-destroying religion. This 
living impersonation of death must symbolize destruction 
to all other spiritual powers beside itself; and the living 
personification of hell, or the grave, shows the state of 
ruin that would ensue. 

6. "And power was given unto them over the fourth 
part of the earth." This shows that these symbols were 
to operate on earth, and w r ere human agencies or 
embodiments of power. " The fourth part of the earth." 
This is the only place in prophecy, of Rome, that a fourth 
part of it is mentioned ; in all other places a part is 
expressed by a third. As this power would not rise till 
very late, it may have reference to the new state of the 
world after the discovery of America. Before this event, 
the world consisted of thre # e great parts, Europe, Asia, 
and Africa, but, on the discovery of America, it was 
said to consist of four parts. At any rate, it was to be 



DEISM AND FRANCE. 285 



confined in its operations within one quarter of the 
earth, or to one continent. 

7. " To kill with sword and with hunger, and with 
death, and with the beasts of the earth." This great 
destruction of men could not result but from great polit- 
ical strength ; hence, the union of death and hell, in this 
work, shows the union of a destroying religion with the 
state, or its collusion with the state. 

We now affirm that atheism, or French infidelity, and 
its polity, associated with France, are represented by the 
pale horse, by death, and by hell. 

Coincidence First. — The fourth seal was the fourth 
great era in religions in chronological order; and the 
infidelity of France was the fourth great spiritual system 
of doctrine taught after the rise of Christianity. It was 
called Deism. 

Coincidence Second. — This system was to be manifest 
in the north of the Uoman empire ; and France was in 
the west part of the north, and extended its doctrines all 
along the north of the old empire. 

Coincidence Third. — A ruinous and dead religious 
system was to appear. With this, French infidelity 
most accurately coincides ; for it denied life and immor- 
tality, and wrote upon its gateways to the grave, " Death 
an eternal sleep." 

Coincidence Fourth. — The polity of this religion, or 
body of religious or rather irreligious doctrine, was to 
be destructive of all others within its range. With this, 
French infidelity corresponds ; for it threw down all 
religions in France and in the countries it could control, 
and began a crusade against all systems of divinity 
except its own. 

Coincidence Fifth. — The political power was to fol- 
low within the same track as the spiritual ; hell was to 



286 DEISM AND FRANCE. 



accompany death Now, it is notorious that the French 
revolutionists of 1792 adopted the doctrines of infidelity ; 
and that their political system was based upon infidel 
doctrines and theory of government, that the reign of 
terror, and all the great tides of blood of that day, and 
many since, w T ere the results of this great deadly system 
of infidel religion. Liberty and equality were deified by 
the French, and all other gods were proscribed for a 
time. 

Coincidence Sixth. — This system of doctrine and gov- 
ernment was to have power to destroy or desolate a 
fourth part of the earth. Now, the French infidel sys- 
tem threw all Europe into the wildest confusion, and 
into the fiercest and most desolating wars ; death to 
priests, and religion, and kings, and government, was 
their well-observed motto. They w T ere fiercer and more 
destructive than the age of the Goths, or the barbarity 
of the Yandals. Their power, however, was confined 
to one fourth part of the earth, or to one continent. 
They troubled every nation in Europe, and made 
Europe a fresh graveyard. Their doctrines and their 
practice might well be called death and hell, from the 
vengeance they inflicted, and the millions they destroyed 
and tormented. 

Coincidence Seventh. — The destruction of men was 
to be a political and real one, as is indicated by death, 
famine, sword, and beasts. In all of these ways, even 
literally multiplied thousands upon thousands perished 
in the great wars instigated by infidel France; but 
figuratively the destruction was also as great. 

As between French infidelity, its philosophic polity, 
and France and the pale horse, his rider and hell, there 
is a perfect coincidence ; there is in them a fulfillment of 
the fourth seal. 



PRESENT STATE OF EUROPE. 287 



Paragraph Y. 

THE FIFTH SEAL DESTRUCTION OF CHURCHES, AND OPPRESSIONS. 

"And when he had opened the fifth seal, I saw under 
the altar the souls of them which were slain for the 
word of God and the testimony they held. And they 
cried with a loud voice, saying, How long, O Lord, holy 
and true, dost thou not judge and avenge our blood 
upon them that dwell upon the earth ? And white robes 
were given unto every one of them ; and it was said 
unto them, that they should rest for a little season, until 
their fellow servants, also, and their brethren, that should 
be killed as they were, should be fulfilled." 

This is the most difficult of all the seals to interpret ; 
its locality, however, being fixed chronologically between 
the French reign of death, or terror, and the sixth seal, 
which coincides with the taking of the beast, or final 
destruction of the fourth monarchy by the Christians, 
we know the period in which to look for its symbolized 
realities. 

1. We first take up the symbolic altar and souls ; this 
symbolizes the gospel body, as we shall show in another 
place. The souls of the slain did coincide with the 
worshipers at the altar, in the imagery of the two 
witnesses ; and they must represent church organization 
as it is represented by the angels of the churches, and 
the rider on the white horse, &c. 

2. The slaying of these souls. Spirits, w r e have 
already been informed, represent the doctrines of the 
church, or the churches themselves ; the souls, or spirits 
will, therefore, here represent the worshipers of God. 
The slaying will, therefore, represent the disorganization 
and scattering of the true Christians, and the impossi- 
bility of their resurrection, to perform the services of the 



288 PRESENT STATE OF EUROPE. 



altar, or gospel, in their slain condition. The terms can 
not be understood literally, for it is against all reason to 
do so; for departed Christian spirits go to the third 
heaven, and are with Christ ; and they are not placed 
under an altar there, but worship God; and there is no 
sacrificial altar there, and no complaint of sorrow. 

3. They were slain for two things ; one was for the word 
of God, and the other for the testimony which they held. 
These two things coincide with the principles represented 
by the tw r o witnesses ; that is, for religious and civil 
liberty ; for religion and freedom ; the " word of God" 
being put for the true religion, and " the testimony," 
representing the civil rights they claimed. Their being 
under the altar shows that they had become victims tc 
their fidelity, and that they had ceased to be a visible 
organization. This coincides with the suppression and 
destruction of all the dissenting churches of true 
Christians, which had, for a long period, been crushed 
by the civil arm, in the dominions of the established 
church in Europe. Many true Christians have, during 
many centuries, existed in Europe, but have had their 
churches overthrown ; many of them have been mur- 
dered, and others have been obliged to hide their wor- 
ship from public observation, as if under the very altar 
of God. 

4. They desired vengeance on their destroyers. This 
shows a struggle for independence, and an appeal to God 
for help. These struggles have been made, but hitherto, 
unsuccessfully. 

5. They were clothed with white robes. This shows 
that the}'' and their cause w 7 ould be held in honor among 
men somewhere in the world. 

6. They were to rest ; that is, to .cease to struggle, 
until the set time of the sufferings of their fellow 



POLITICAL JUDGMENT-DAY. 289 



Christians, that should be also oppressed, should be ful- 
filled. This destroying of other Christian dissenting 
churches coincides with the slaying of the two witnesses, 
by the beast out of the pit. We can not but think this 
refers to the late suppression of Hungarian and Italian 
liberty by Russia, Austria, and the tyrants in other por- 
tions of Europe. We are, certainly, now living in the 
period of the fifth seal. 

Paragraph VI. 

SIXTH SEAL — DESTRUCTION OF MONARCHY. 

"And I beheld, when he had opened the sixth seal, 
and lo ! there was a great earthquake ; and the sun 
became black as sackcloth of hair, and the moon became 
as blood ; and the stars of heaven fell to the earth, even 
as a fig tree casteth her untimely figs, when she is shaken 
of a mighty wind. And the heaven departed as a scroll 
when it is rolled together; and every mountain and 
island were removed out of their places. And the kings 
of the earth, and the great men, and the rich men, and 
the chief captains, and the mighty men, and every bond- 
man, and every freeman, hid themselves in the dens and 
in the rocks of the mountains ; and said to the rocks and 
to the mountains, Fall on us, and hide us from the face 
of him that sitteth on the throne, and from the w r rath of 
the Lamb ; for the great day of his wrath is come, and 
who shall be able to stand ? " 

This sublime and extensive description reveals a period 
of vastly greater interest than has ever yet transpired in 
prophecy. It is, however, most clearly symbolic, as it 
comes with symbolic characteristics from the seat of 
symbols. We shall consider the symbols separately. 

1. "A great earthquake." An earthquake is a sym- 
bol of great revolutions and changes in the government 
25 



290 POLITICAL JUDGMENT-DAY. 



of the world. — Jer. iv. 23 ; Joel iii. 16 ; Haggai ii. 6-7. 
It is frequently used in the apocalypse in this sense. 

2. " The sun became black." As the sun rules the 
day, so the civil government rules the kingdom, and it 
must here represent the whole civil power of monarchy, 
as this seal coincides with the destruction of the fourth 
empire. 

3. " The moon became as blood." The moon is always 
used as the symbol of a church. As the sun, or civil 
power, disappears in great affliction, so the moon, 
becoming as blood, shows the dissolution of the empire 
church in great slaughter, since blood and carnage are 
eynonims in prophecy. 

4. " The stars of heaven fell unto the earth." ' A star 
symbolizes a prince, " as a star out of Jacob ; " and, also, 
a deity, as " the star of your god Chiun ;" " the eleven 
stars" represented eleven sons of Jacob, the heads of the 
tribes of Israel. The falling of the stars will represent 
the collateral fall of all princes, at the time of the fall 
of monarchy. 

5. "And the heaven departed as a scroll when it is 
rolled together." This is a symbolic representation of 
the old political world ; for after it is gone, we see men 
still on the earth running for shelter. The political 
world is here to be understood by the terms heaven and 
earth ; they are so frequently used in the old prophets, 
in this sense, that every one is familiar with the proofs. 
Indeed, if any one doubts that these are symbolic 
heavens and earths, all we have to say is, that he is very 
simple, for the proofs that they are so, are as abundant 
as could be desired. We have here a double description 
of the same great events ; the first by the s-un, moon, 
and stars ; and the second by the quaking earth, and 
removing heavens, and mountains, and islands. Moun- 



POLITICAL JUDGMENT-DAY. 291 



tains and islands symbolize the governments of the polit- 
ical heavens and earth. This removal of the heavens 
and earth, sun, moon, and stars, mountains, and islands, 
is further interpreted to be the overthrow of monarchy, 
for the kings of the earth, and princes, and all together, 
are represented as flying for shelter from the wrath of 
the Lamb. 

6. " The wrath of the Lamb." As this represents a 
scene before the Millennium, the Lamb must represent 
pome great power conformed to Christianity, for a Lamb 
must represent a kingdom of a kind like itself, or actu- 
ated by the gospel of Christ. Wrath is not a quality of 
a Lamb, but it must be remembered, that at the same 
time Christ is called a Lamb, he is called a Lion. 

7. " The great day of his wrath is come." This must 
be a day that had been anticipated, because predicted. 
It conforms, in time and circumstances, to the smiting of 
the great image ; the taking of the beast ; the judgment- 
day of the ancient of days ; and the predicted triumph 
of Israel ; and must, therefore, represent the same gen- 
eral destruction of monarchy predicted by " the casting 
down of thrones," in Daniel, for it is just before the 
Millennium. 

8. Immediately after this great victory, follows a de- 
scription of the organization of the Millennial govern- 
ment, under the symbol of the sealing of Israel, and of 
the gathering together of the good of all nations. The 
twelve tribes coincide with Israel restored, before the 
other nations were received into confraternity. This 
period coincides with the changing of the stone into a 
mountain ; the possession of the kingdom by the saints, 
and of the deliverance by Michael of those written in 
the book ; and of the end of the time of the end ; and 
with the marriage supper of the Lamb; and the first 



292 SEVENTH SEAL. 



resurrection. It must be kept in constant memory, that 
the prophets represent two general judgments ; the one 
is a political judgment-day, and the other is a spiritual 
judgment-day ; the first precedes the Millennium, the 
second succeeds it. The great day of the wrath of the 
Lamb symbolizes the former, and the great white throne 
symbolizes the latter. Christ certainly will not appear 
till after the first ; he will appear on the throne at the 
second. There will also be two coincident resurrections ; 
the first at the beginning of the Millennium, the other 
subsequent to it ; the first may be purely political, and 
the next will be a literal one. 

Paragraph VII. 

SEVENTH SEAL. 

"And when he had opened the seventh seal, there 
was silence in heaven about the space of half an hour." 
Silence signifies a cessation from action, and as this was 
a cessation in the heaven, it was a cessation of the vision 
in the temple, for a season, to be resumed again at an- 
other time. The apostle is next directed to a set of 
prophecies without the temple. Now, these other pro- 
phecies are not said to be in the seventh seal at all, but 
quite the contrary is seen to be true. John, within the 
temple, had been looking principally at the religious 
history of the w T orld down to the Millennium, and he 
now views the scene outside, as the altar was outside ; 
that is, the political prophecy of the same period em- 
braced by the seals. The seven trumpets will be treated 
in regular order in another place ; and we shall here 
bring in the interpretation of the period given in the 
little book. The seventh seal is renewed at the spiritual 
judgment-day, or at the Millennium. 



LITTLE BOOK. 293 



CHAPTER XII. 

THE LITTLE BOOK OF INTERPRETATION. 

All symbolic prophecy is twice repeated, as we have 
before observed, and is also interpreted. The second 
vision of the same events is regarded as an interpretation 
of the first ; and it generally adds some new particulars 
in the same symbolic language. This is stated by Joseph 
to Pharaoh, when he said, " the dream is twice doubled, 
because it is certain and the interpretation is sure." As 
no interpretation had been given when Joseph spoke, it 
is plain, that he referred to the second vision as the 
expositor of the first, though both needed a literal trans- 
lation. Daniel's visions, w T hile they are twice doubled, 
have each of them also an interpretation ; and John's 
visions, being symbolic, must be expected to follow the 
general law of symbolic visions. John's receiving a 
little book which goes over the same field with that of 
the seals and trumpets, must be but a book of interpre- 
tation, since he inwardly digested it. This prophecy of 
this book, like all others, has a magnificent introduc- 
tion, which, with the book itself, we shall now notice. 
We first quote the introductory text : 

"And I saw another mighty angel come down from 
heaven clothed with a cloud, and a rainbow was upon 
his head, and his face was as it were the sun, and his 
feet as pillars of fire, and he had in his hand a little 
book open. And the voice which I heard from heaven 
spake unto me, saying, Go and take the book which is 
open in the hand of the angel. * * And I went unto 
the angel and said unto him, Give me the little book. 



294 LITTLE BOOK. 



And he said unto me, Take it and eat it up ; and it shall 
make thy belly bitter, but it shall be in thy mouth as 
sweet as honey." 

This angel, it will be seen, is very much like the sym- 
bolic representation of Christ, given in the beginning, 
and must be that angel of Christ who was sent by Christ 
to signify to John the things which he received from his 
father. His symbolic dress is glorious, and he seems to 
attend John to the very last of the book after this, and, 
as he represents himself finally as one from earth, we 
may have some faint notions of the glory of the saints in 
heaven. As the first book of seals was a prophetic book, 
so this little book must be one also ; and as it is open, it 
professes to contain an exposition of the events before 
related, by the seals and trumpets, down to the seventh 
trumpet, for it is introduced just at the sounding of the 
seventh trumpet. We introduce it here, so as not to 
interrupt the regular chronology of the trumpets by an 
episode. We shall take up the contents of this little book 
in regular order. It contains a vision of the temple and 
Gentiles ; and one of two witnesses ; one of a woman and 
twelve stars ; one of a seven headed dragon ; one of a 
seven headed beast ; and one of a two horned beast. 



SECTION I. 
Holy City and the Gentiles — Church and State Union. 

" And there was given me a reed, like unto a rod, and 
the angel (the one that had the little book) stood, saying, 
Rise, measure the temple of God, and the altar, and them 
that worship therein. But the court which is without the 
temple, leave out, and measure it not ; for it is given 



DEPRESSION OF TRUE CHRISTIANS. 295 



unto the Gentiles, and the holy city shall they tread under 
foot forty and two months. 55 

1. The Measuring. — To measure any thing, is sym- 
bolically equivalent to sealing it; as in Zech. ii. 2, to 
measure Jerusalem is equivalent to taking charge of it. 
It here plainly means that God would take special care 
of the temple, and altar, and worshipers, and that he 
would not take care of the outer court. 

2. The Temple. — The temple is here plainly used as 
a symbol. It is figuratively used by Paul to represent 
the church, but by the prophets it represents the civil 
power. Jeremiah twice speaks of the "vengeance of 
God 5 s temple' 5 going forth to destroy Babylon, and as 
such destruction could not go forth from the church 
proper, the temple must stand for the civil power of 
Israel. Again, it is said, that in the last days, the fallen 
tabernacle of David, or Israel's civil power, or nationality, 
shall be restored, and, as the temple and tabernacle are 
convertible terms, the temple, in prophecy, is used as 
symbolic of the government of Israel. That this is its 
sense here, is further obvious, from the fact that another 
symbol is conjointly used, which clearly stands for the 
church, and as Israel, on account of its dual nature, is 
always represented by two figures, so it is here ; and one 
refers to the civil polity, and the other to the spiritual. 

3. The Altar and the Worshipers. — The altar is 
used not only as an instrument of worship, but as a sanc- 
tuary, or place of refuge. It was surrounded by the 
court of Israel, and of the priests who brought their sacri- 
fices to it, to be offered ; and as the worshipers are repre- 
sented as worshiping in the altar, it must, by synec- 
doche, represent the court of Israel, a part of the court 
being put for the whole. The worshipers, therefore, 
properly represent the organic church, and the altar their 



296 DEPRESSION OF TRUE CHRISTIANS. 



religious system of faith and worship, or religion. This 
distinction between the church government and religion, 
is elsewhere clearly noticed among the symbols, as also 
the distinction between the church government, and the 
civil government of Israel. 

4. "The Court without the Altar" — That is, the court 
outside of the court of Israel, in the temple, which was 
separated from it by a partition wall. In this court the 
Gentiles were allowed to worship, and their worship was 
considered inferior in character to that of Israel. As no 
altar was in it, it must stand for the church of the Gen- 
tiles, or for an impure church. This view is confirmed by 
the fact, that it was not measured or cared for by God. 

5. The Holy City, — This, as a figure, represents the 
church, but as Jerusalem was called Ariel, that is, the 
double city, or two lions of God, and as the capital of 
Israel is put for the Jewish nation, by synecdoche, it 
must, as a symbol, represent the Christian Ariel. 

6. The Gentiles were to tread the Ariel of God under 
foot for forty-two months. — As the Jerusalem here 
mentioned is not the literal Jerusalem, but the Christian 
Jerusalem, or Ariel of God, those who tread it down 
must be spiritual Gentiles. 

7. Forty-two months. — These months amount to 
529,984 days, or 1451 years and 17 days, and also to 
1243 years and 277 days. As the true Israel of God 
was trodden down by spiritual Gentiles, from the days 
of church and state union till the rise of the United 
States, the 42 months must be the exact measure of the 
period between these two epochs. The length of this 
period, therefore, is the number of days between the 19th 
of June, 325, and July 4th, 1776 ; for church and state 
union began on the former date, and began to end glori- 
ously at the latter. The length of this period is exactly 



CHRISTIANITY DEPRESSED. 297 



529,984 days, and thus it coincides exactly with the first 
length of the 42 months. Again ; church and state 
union was completed, under Justinian, about 532 A. D. 
Now, from October 1st of this year, to July 4th, 1776, is 
just equal to the other length of the 42 months, or 1243 
years 277 days. It is, however, obvious that the church 
of God is still trodden down in Europe ; so that there 
must be another length of the 42 months to be fulfilled. 
That length ends as early as 1865 or 1878, but perhaps 
much earlier. — {See discovery.) 



SECTION II. 
The Two Witnesses — Christianity Depressed. 

"And I will give power unto my two witnesses, and 
they shall prophesy a thousand two hundred and three 
score days, clothed in sackcloth. These are the two 
olive trees, and the two candlesticks, standing before the 
God of the earth. 57 

1. Two witnesses, two candlesticks, and two olive 
trees. — These represent the same thing as Jerusalem, the 
double city ; and the text refers, by implication expressed 
in the word " my," to Jerusalem, as the two witnesses ; 
and as it is called by Isaiah, " Ariel," or the double city, 
it is the proper antecedent referred to as "rny two wit- 
nesses." The two olive trees, mentioned by Zechariah, 
(fourth chap.) and their interpretation as the two 
anointed ones, plainly coincide with these two olive 
trees, for the text of Zechariah mentions two candlesticks, 
with seven branches, and seven bowls, and the two olive 
trees as standing together, and representing, doubly, the 
two anointed ones. These two anointed ones plainly 
represented the dual Israel or Ariel of God. The dual 



298 CHRISTIANITY DEPRESSED. 



character of God's law, and of man's nature as a spirit- 
ual and social creature ; the necessary two kinds of gov- 
ernment springing from them ; the dual character of the 
Hebrew government ; and the perpetual representation 
of this duality by figurative terms ; and its perpetual 
recurrence in symbols applicable to the people of God, 
is full evidence that the two witnesses represent the dual 
character of the people of God, and can represent 
nothing else. 

2. " They were to prophesy in sackcloth" — The word 
prophet signifies a predictor, but means a teacher of 
religious obligation as often as it does any thing else. 
The prophecy of the witnesses must have been the teach- 
ing " the word of God, and the testimony they held." 
They were to teach in sackcloth. The ancient prophets 
were mostly clothed thus, and it was the habit of mourn- 
ing and great humiliation. They were to be trodden 
down by the Gentiles. As the Gentiles destroyed and 
trampled upon the literal Jerusalem, the symbolic mean- 
ing of the term must be spiritual Gentiles, or unclean 
persons of a religious character. It was bad enough to 
be trodden down by the real Gentile, but to be trampled 
upon by spiritual Gentiles was to be wounded in the 
house of their friends, and was cause of double grief and 
humility. If we now look at God's people, ever since 
the unhallowed and incestuous marriage of church and 
state, we find that the truly pious have been obliged to 
suffer the greatest indignities, and to change the garment 
of praise for the spirit of heaviness, and lay aside the 
oil of joy for mourning, and beauty for ashes. 

3. They were to prophecy for 1260 days, which are 
equivalent to 1451 years, or 529,984 days, and to 1243 
years, 277 days. These begin and end with the 42 
months, and partly await fulfillment. 



CHRISTIANITY DEPRESSED. 299 



4. " If any man will hurt them, fire proceedeth out of 
their mouth, and devoureth their enemies ; and if any 
will hurt them, he must in the same manner be killed. 
These have power to shut heaven that it rain not in the 
days of their prophecy ; and have power over waters to 
turn them to blood, and to smite the earth with plagues 
as often as they will." Elijah is the prophet who sits as 
the subject of this portraiture. As he destroyed his ene- 
mies by fire, so do they ; as he shut the heavens 
from rain, so do they ; and as he ascended to heaven 
by translation, so do they. The mouth symbolizes the 
words or doctrine of these witnesses, and the fire sym- 
bolizes its warlike and revolutionary, or destructive 
character. It is observable they both spoke with one 
mouth, or both taught the same doctrine. Now, it is 
certain that both departments of Israel teach the great 
doctrine of true liberty, and that this doctrine is inherent 
in Christianity, and it is revolutionary to monarchy in 
its very nature. The term man, is a term of multitude, 
and embraces their enemies, or organic power that 
hurts or oppresses them. Now, it is notorious, that all 
of the revolutions, for many centuries, in Europe and 
Britain, have originated from the attempts to gain civil 
and religious freedom ; and the Bible has been, and is, a 
proscribed book, because of its revolutionary character 
in church and state. Though true Christians have not 
existed, organically, in Europe, in the two forms indi- 
cated by the two witnesses, yet it has virtually existed ; 
and the very term " sackcloth," shows that they were not 
to exist in this dual organization independently, until the 
end of the forty-two months. These two departments, 
however, being essential departments of the people of 
God, when possessed of true rights, are properly repre- 
sented, while they existed in a depressed state. 



300 CHURCH AND STATE UNION. 



The shutting of the heaven, and turning waters to blood, 
" as often as they will," symbolizes the fact, that, when- 
ever they have resolved to strike for liberty, they have 
produced the greatest of destruction. Now, this accords 
with the history of the causes of many of the revolutions. 
The doctrines which these witnesses proclaimed, have 
fired almost every throne and kingdom in past ages ; 
and the smothered fires of a volcano, produced by their 
doctrine, is making Europe now tremble to its center, 
and will bring on the final shock of the great political 
earthquake of nations. 

5. " And when they shall be about to finish {Telesosi) 
their testimony." This conforms to the "time of the 
end," spoken of by Daniel, and to the seventh trumpet 
period. 

6. "The beast that ascendeth out of the bottomless 
pit." This beast is distinguished from the beast out of 
the sea, and from the two horned beast, and is the fourth 
empire restored under Russia, coming out of Asia, or 
from barbarism. 

7. "Shall make war against them, and shall over- 
come them and kill them." As this event was to be in 
the time of the end, it must refer to something now ex- 
isting. Now, when we remember that civil and religious 
liberty has lately been crushed in Hungary and south 
Europe, by the special agency of Russia, w r e see a very 
fair coincidence. Indeed, throughout Europe, since the 
year '49, the chain of despotism has been more strongly 
riveted than for many years. 

8. " And their dead bodies shall lie in the street of 
the great city, which is spiritually called Sodom and 
Egypt, where also our Lord was crucified." The city is 
evidently put for Europe in general, and the street of a 
city may symbolize a kingdom of it. 



CHRISTIANITY DEPRESSED. 301 



The witnesses to be slain being chiefly in one part of 
Eoman Europe, correspond most closely with the fall 
of the Hungarian witnesses in Austria, by the aid of 
Eussia. Sodom and Egypt are apt representations of 
the Eoman empire, but spiritually applied, they with 
great force describe Austria and Italy, where our Lord 
is daily crucified afresh. Austria is, doubtless, the street 
of Eoman Europe referred to. 

9. u And they of the people, kindreds, and tongues, 
and nations, shall see their dead bodies three days and 
a half, and shall not suffer them to be put in graves. 
And they that dwell on the earth shall rejoice over them, 
and make merry, and shall send gifts to one another, 
because these two prophets tormented them which dwelt 
upon the earth." It is well known that the monarchists 
of Europe have had great rejoicings and public thanks- 
givings over the suppression of liberalism in Europe, and 
especially in Hungary and Italy. These witnesses were to 
lie unburied. This, with the ancients, as all classic readers 
know, was considered a state of great misery. It is used 
in the scriptures to represent dishonor and disregard. — 
2 K. xxiv. The king of Babylon, to dishonor Jehoiachin's 
memory, threw his dead body without the walls, without 
burial. The cause of the Hungarians is now a disreputed 
and dead cause ; the two witnesses in the Austrian street 
lie quiet and cold, and no voice of consolation reaches 
their ear of death. 

10. " And after three days and a half, the spirit of 
life, from God, entered into them, and they stood upon 
their feet; and great fear fell upon them which saw 
them." This resurrection in three days and a half is to 
occur about four or five years after their overthrow. We 
may, therefore, look for a great insurrection in Hun- 
gary, say in the course of two or three years. It will 



302 CHURCH AND STATE UNION. 



cause great alarm to Austria, who will see them alive 
again, and ready for contest. 

11. " And they heard a great voice from heaven, say- 
ing unto them, Come up hither." As this heaven is 
symbolic, it must represent either exaltation at the call 
of some power, represented by the voice, or a call to 
emigration to the place of the church. This call may be 
from our country. 

12. "And they ascended to heaven in a cloud; and 
their enemies beheld them." This ascension seems not 
merely to imply exaltation, but an actual removal from 
the country. Clouds are the symbols of God's power 
and of protection ; they also signify a great multitude, as 
"a great cloud of witnesses." "Their enemies beheld 
them ;" but could not help themselves. It is very pos- 
sible that there may be extended to the Hungarians, at 
their resurrection to life, an invitation to come to this 
country, under sure protection guaranteed to them, and 
that a large multitude may come, and that Austria may 
not be able to prevent it. 

13. "And the same hour was there a great earthquake, 
and the tenth part of the city fell, and in the earthquake 
were slain of men seven thousand ; and the remnant 
were affrighted, and gave glory to the God of heaven." 
An earthquake symbolizes an insurrection, or overthrow, 
and the destruction of the tenth part of the city is equiva- 
lent to the overthrow of a principal kingdom in Europe. 
This tenth part of Europe is plainly Turkey. This is evi- 
dent from the fact, that after this tenth part fell, it was im- 
mediately announced that " the second wo is past." Now, 
as the rise, and progress, and duration of the Turks is called 
the second wo, the end of this wo is the end of Turkey. 
Its fall, therefore, synchronizes with the rise of Hungary, 
Bince it fell at the same hour with the rise of the witnesses. 



CHURCH AND STATE UNION. 303 



The three and a half days of the witnesses may have 
two lengths. One of them is equal to four years two 
hundred and sixty-eight days, and the other to five years 
three hundred and eleven clays. The end of these is close 
at hand, as well as the end of Turkey ; 1854-6-61, are 
the points of time. We do not claim, absolutely, cer- 
tainty here in time, but only in facts of other kinds. 
Should we be mistaken as to Hungary, it will follow 
that Eussia will crush some Christian people, who will 
rise in three and a half days, and then, in a few years 
thereafter, Turkey will fall. 

The slaying of seven thousand is symbolic of great 
destruction, and the glorifying of ^God by the rest is the 
admitting of the people to a decent privilege of civil 
rights, and, probably, giving up Islamism. 

CONCLUSION. 

1. The two witnesses being synonymous with Jerusa- 
lem, the double city, and representing the Israel of God, 
must represent Christianity, universally, in its depressed 
condition during the prevalence of church and state 
union. 

2. As Jerusalem and the two witnesses are synon- 
ymous, and one is the interpretation or duplicate of the 
other, the 1260 days must be the duplicate or interpreta- 
tion of the forty-two months. 

3. The term Gentiles being a symbolic term, must 
represent the spiritual Gentiles of the church ; and as 
they were set up over the witnesses at church and state 
union, the time of this union must be the epoch at which 
to date the 1260 days and 42 months. But as this epoch 
was a double one, or was an era from Constantine to 
Justinian, we must date them from both. The first epoch 



304 CHURCH AND STATE UNION. 



of this era was June 19th, 325, and the second was in 
the year 532, as near as can be found. 

4. The 42 months are an abbreviated year, and may 
represent a year of 42, or 49, or 52 months, and to these 
the 1260 days conform. Now, 1260 days and 42 months 
equal 454,272 days, and from the Justinian epoch of church 
and state union extends to the year 1776. Forty-nine 
months, or 1470 days, are equal to 529,984 days, and from 
the Oonstantine epoch, June 19th, 325, to July 4th, 1776, 
is exactly 529,984 days. Fifty-two months, or 1560 days, 
are equal to 562,432 days, and extend from the last epoch 
in 325 to 1865, June 15th or 16th. Now, at the rise of 
the United States, a part of the great body of true 
Christians ceased to be trodden under foot, and the rest, 
it appears, will cease to be in 1865. Babylon church 
will be destroyed before civil monarchy, and as that will 
transpire by 1878, this epoch of its destruction looks 
reasonable. 

5. The witnesses to be slain were only those in one 
part of the great city, and not throughout the world ; 
that is, those in the street of the city, or those in the 
great thoroughfare of the Roman church ; the street 
meaning either one particular kingdom of Rome, or the 
whole of Roman Europe. At the rise of our country, 
the triumph of the witnesses began, but still they are 
not yet free in Europe, and will not be till the last end 
of the 42 months, or 1878. 



UNITED STATES. 305 



SECTION III. 



The "Woman with Twelve Stars, and her Man Child, or the 
Christian Church and the United States. 

This vision is the duplicate of the witnesses and, by 
consequence, aids in their explication. It has been 
called the crux criticortim, among expositors. It is not, 
in the first part, consecutively chronological ; had it 
been, the apocalypse would have been tolerably easy to 
understand, for it is almost a key to it. 

1. "And there appeared a great wonder in heaven ; a 
woman clothed with the sun, and the moon under her 
feet, and upon her head a crown of twelve stars." These 
symbols are a twice doubled representation of Israel. 
A woman is a common symbol of the church of God, 
and stars are a representation of the twelve sons or tribes 
of Jacob, and represent the civil department of God's 
Israel. The moon is, also, a common symbol of the 
church, and the sun is always a symbol of civil power. 
This double set of symbols to represent one dual object, 
is seen also in Zechariah, where the two olive trees, and 
two candlesticks, represented the dual anointed one, or 
Israel. 

2. "And the woman fled into the wilderness, where 
she hath a place prepared of God, that they should feed 
her there, a thousand two hundred and three score days." 
That is, the church went into obscurity; went into a 
mazy and dreary condition, and wa3 mostly hidden from 
the world for 1260 years. These 1260 days are equal to 
529,984 days, or to 454,272 days, or to 562,432 days, 
as we have seen already. 

3. "And there appeared another wonder in heaven ; 
and behold a great red dragon, having seven heads and 

26 



306 UNITED STATES. 



ten horns, and seven diadems upon his heads." This 
was the representation of Koman monarchy in Great 
Britain, and will hereafter be explained. 

4. "And she being with child, cried, travailing in 
birth, and pained to be delivered." u And the dragon 
stood before the woman which was ready to be delivered, 
for to devour her child as soon as it was born. And she 
brought forth a man child, who was to rule all nations 
with a rod of iron ; and her child was caught up unto 
God, and to his throne. And there was war in heaven ; 
Michael and his angels fought against the dragon. And 
the dragon and his angels fought and prevailed not, 
neither was their place found any more in heaven. And 
the old dragon was cast out, that old serpent, called the 
Devil, and Satan, which deceiveth the whole world. He 
was cast out into the earth, and his angels were cast out 
with him. And I heard a loud voice saying in heaven, 
Now is come salvation, and strength, and the kingdom 
of our God, and the power of his Christ, for the accuser 
of our brethren is cast down, which accused them before 
God day and night. And they overcame him by the 
blood of the Lamb, and by the word of their testimony ; 
and they loved not their lives unto death. Therefore, 
rejoice, ye heavens, and ye that dwell in them. Wo to 
the inhabiters of the earth, for the devil is come down 
unto you, having great wrath, because he knoweth he 
hath but a short time. And when the dragon saw that 
he was cast unto the earth, he persecuted the woman 
which brought forth the man child." This is a spiritual 
and political prophecy. It represents Christianity, in 
humility for 1451 years, at length striving for nation- 
ality. It represents the declaration and the confederacy ; 
the revolutionary war and the victory over Great 
Britain ; the formation of the Union and the banish- 



UNITED STATES. 307 



ment of spiritual monarchy forever from the United 
States ; and the subsequent violence of monarchy in 
Europe, because it saw poor prospect for long continu- 
ance, after the rise of so great a Christian democracy. 
This vision is further interpreted by a repetition of its 
principal features. 

"And to the woman were given two wings of a great 
eagle, that she might fly into the wilderness, into her 
place, where she is nourished for a time times and a 
half, from the face of the serpent. And the serpent cast 
out of his mouth water as a flood, after the woman, that 
he might cause her to be carried away of the flood. 
And the earth helped the woman ; and the earth opened 
her mouth and swallowed up the flood which the dragon 
cast out of his mouth. And the dragon was wroth with 
the woman, and went to make war with the remnant of 
her seed, which keep the commandments of God, and 
have the testimony of Jesus Christ." The point of 
trouble, with interpreters, in this vision is, the apparent 
want of harmony in its parts ; and the reason of this 
difficulty lies in this, that they placed this birth of the 
man child before the 1260 days began ; whereas, it did 
not occur till afterward. It is true the birth of the child 
is announced before the woman's probation is mentioned, 
but that proves nothing as to its being after the birth of 
the child, for, in the interpretation, the times of the 
woman are placed before the attack of the serpent. 
Again ; no event in all history, prior to the end of the 
times of the woman, or church, coincides with the man 
child ; so that it can not represent any thing in the early 
days of the church, nor for centuries in its history. 
With this premised we proceed. 

1. " She being with child, cried, travailing in birth, and 
pained to be delivered." In Isaiah lxvi. 7, the travailing 



308 UNITED STATES. 



pains of Zion, and her bringing forth a man child, is 
interpreted by the Targum of a king or deliverer ; and 
Paul, Rom. viii. 22, compares the earnest desire of cre- 
ation for the kingdom of Christ to the pains of a travail- 
ing woman. — (Sym. Die.) As the woman was the 
church, her labor pains represent the struggles of a 
Christian people, at the close of the three and a half 
times, to establish or bring forth a delivering power. 

2. " She brought forth a man child." As a man, 
when used as a symbol, represents a civil government, 
so this man child must represent an infant and feeble 
civil government, yet of noble character, as it w T as to rule 
all nations. It was to be the offspring of the church 
and, therefore, different from the church ; and this differ- 
ence is further expressed by the gender of the two per- 
sons, the one being female, and the other male. 

3. " Who w T as to rule all nations with a rod of iron." 
This infant government was to rise above all others, and 
give its own law to the nations, and enforce obedience 
with an iron will or rod. It will be remembered that this 
language, in the Psalms, is applied to Christ ; and that 
Christ, in his address to the churches, promises that this 
power shall be given to the Christians ; for he said, u He 
that overcometh, to him will I give power over the 
nations, (and he shall rule them with a rod of iron; as 
the vessels of a potter shall they be broken to shivers,) 
even as / have received of my Father." This ruling 
over the nations with an iron rod, is fully expressive of 
a political power over the nations. This government 
was, therefore, a political fabric of a Christian people. 
Again ; this child of the woman, or church, is identical 
with the man on the white horse with many crowns, that 
is to destroy the beast, and false prophet, and kings of 
the earth ; for he was to " smite the nations, and rule 



UNITED STATES. 309 



them vrltix a rod of iron." They are identical, because 
they fill the very same office, and because that office can 
be occupied by but one. As the three and a half times 
end at the beginning and end of the seventh trumpet, 
the beginning of this period is the infancy of this great 
ruler ; and at the close of this trumpet he is a man 
grown, and on horseback, and just a hundred years old. 

4. " And her child was caught up unto God, and to 
his throne." This symbolizes that the new government 
was specially cared for by Providence, and preserved 
from destruction. 

5. " The dragon stood before the woman, to devour her 
child as soon as it was born." As the dragon represents 
Roman monarchy in some form, its waiting before the 
church to destroy the nationality to which it was about 
to give birth, shows that it anticipated the event, and 
was determined to prevent it, and to destroy it in its 
infancy. It was, however, foiled in its purposes, and the 
new government was preserved. 

6. "And there was war in heaven." This was a sym- 
bolic heaven, for Roman monarchy, nor any dragon, ever 
had a foothold in the celestial world* It was, therefore, 
in the place where the church was principally gathered. 
Other Christians, however, w r ere represented elsewhere 
on the earth, whom the dragon went to war with. War 
signifies a contest for dominion, and the contest between 
the monarchy and the church was about sovereignty. 

7. " Michael and his angels fought against the dragon." 
As the dragon and his angels were symbols of monarchy 
and its armies, so Michael and his angels, must, also, 
be symbols. How any one can make this appear as a 
literal spirituality, is very singular. Michael is as much 
a symbol as any other angel, or person, in the book, 
and the w^hole context shows it. Angels are symbols of 



310 UNITED STATES. 



active assistants, and legions of angels are armies of 
agents. As Michael is placed antithetic to the dragon 
or civil power of monarchy, he must, from the very na- 
ture of symbolic language, represent a civil power also 
and his angels must represent armies aiding his cause 
The civil power of one party is represented by a dragon 
and the civil power of the other by a good archangel 
and the military power of both is represented by angels, 
for they are represented as fighting against each other, 
Michael was the guardian angel of Israel, and, of course, 
is the guard of the Christian church, and as he is invis 
ible, his name is most appropriately chosen to represent 
the cause he superintends. As Christianity is liberty 
essentially, whether civil or religious, this contest between 
the Christians and monarchists was a war for freedom, 
and independence of the monarchial power. These sym- 
bols are so poetic, that people would prefer the mystery 
of poetry around them, rather than look at the plain 
matters of fact they symbolize. The symbols, however, 
are prophecies, and therefore belong to earth, and no 
where else, and must have a matter of fact fulfillment 
here. At the close of " the time of the end " here begun, 
we find Daniel stating that this very Michael shall stand 
up for all Christians, as he here stands up for a number 
at the beginning of the time of the end. 

8. "And prevailed not." The monarchial power was 
defeated. 

9. " Neither w T as their place found any more in hea- 
ven." As heaven symbolizes the place of the church, 
this passage shows that monarchy was driven out of the 
country forever. 

10. "And the great dragon was cast out." The 
dragon with seven heads being defeated, a decision is 
made to eject the whole draconic system of principles. 



UNITED STATES. 311 



The seven headed dragon was evidently the offspring 
of the great dragon, and was the seed of the old serpent. 

11. "That old serpent, called the Devil, and Satan, 
which deceiveth the whole world." The old serpent, we 
have seen, represented the false religion of Satan, or the 
head of the serpent. It took its name from its sire, the 
devil. A false religion, in union with the civil power, 
had deceived all nations until our nation rose. Our 
people proclaimed a dissolution of that union, and re- 
jected all pagan religion, all state religion, and embraced 
only a free Christianity. No doctrine is more devilish 
than that which claims that religion must be united with 
the state. It has been the cause of more misery than 
any other single doctrine ever broached, and has ever 
deceived the world into the belief that it was the will 
of God. 

12. " He was cast out into the earth, and his angels 
were cast out with him." That is, all of the advocates 
of* a national religion, and all who held office in conse- 
quence of it, either in church or state, were thrown out 
of their former position, and were never restored, and 
never will be. 

The term earth, here used, is a symbol, for as the 
prophecy w 7 as to be fulfilled in this world, the heaven 
and earth used, must represent different portions of our 
world. 

13. " And I heard a loud voice saying, in heaven, 
Now is come salvation and strength, and the kingdom of 
our God and the power of his Christ." This loud voice 
in the symbolic heaven, or place of the church, represents 
great exultation of the Christians at the close of the war, 
and at the rejection of all kinds of monarchy, and at the 
organization of a new government. The words uttered 
are a double representation of the new organization. 



312 UNITED STATES. 



" Salvation" is applicable to the church, as freed from all 
human domination ; " strength" applies to a new civil 
power of iron scepter. " The kingdom of our God," 
applies especially again to the new organization of Chris- 
tianity under a new constitution ; and the power of his 
Christ, most especially, refers to his full exercise of civil 
authority. Under the symbol of a stone cut from the 
church, Daniel had predicted that a kingdom would be 
set up by God, in " ten horned" state of the Boman em- 
pire, and that it should extend over the earth, and here 
it breaks into view, and the Christians are represented 
as rejoicing at an expected event ; for they say now is 
come the kingdom. Now, observe it does not at its 
coming, fill the earth, just as the stone does not, but it 
proposes to rule all nations, as the stone will rule them. 

14. " The accuser of the brethren is cast down, which 
accused them before (in the presence of) God, day and 
night." The church of Europe, and all pagan churches, 
claim that they never killed Christians, and they lay the 
blame on the civil power. The truth of the whole mat- 
ter, however, is this, they accused the Christians before 
the civil tribunal, and that tribunal gave the religious 
decisions the sanction of law, and thus Christians were 
murdered by multitudes. The " casting down of the 
accuser of the brethren," w T as, therefore, the casting 
down of the state church, which had ever brought Chris- 
tians to death by accusation before the civil courts and 
monarchs. 

15. "And they overcame him by the blood of the 
Lamb, and by the word of their testimony, and they loved 
not their lives unto death." These expressions coincide 
with what is said of the souls under the altar, slain for 
the word of God and the testimony they held. The 
expression is a dual one, and is beautifully put for the 



UNITED STATES. 313 



gospel and the social philosophy it teaches. The two 
witnesses had preached the same things ; and the victory 
over monarchy, in church and state, was the result of 
doctrines proclaimed by multitudes of martyrs and suf- 
ferers for the gospel's sake. This new kingdom is, 
therefore, appropriately represented as the result of gos- 
pel doctrines, proclaimed and maintained even unto blood 
through many dark ages. A call is then made upon all 
the land, and especially upon all Christians, to rejoice 
that they enjoyed so highly favored an age. " Rejoice, 
ye heavens, and ye that dwell in them." 

16. "Wo to the inhabitants of the earth and sea." 
These represent the rest of the world outside of this new 
kingdom. The term " wo," is a symbol of great dis- 
tress to be endured by the people under the dominion of 
monarchy. 

17. "For the devil is come down to you, having 
great wrath." The defeat which monarchy had experi- 
enced was a great one ; and was very aggravating, for 
the dragon was in great fury. 

18. " Because he knoweth he hath but a short time." 
This was the cause of the wrath of monarchy. It was 
easy to perceive that a successful rebellion against kings 
would be the precursor of final ruin to all. The strongest 
efforts would be put forth, therefore, to preserve their 
dominion, and great wrath would be exhibited towards 
every manifestation of a restless disposition among the 
people of Europe, where the dragon had his seat. 

19. " And when the dragon saw that he was cast unto 
the earth, he persecuted the woman which brought forth 
the man child." A persecution is symbolic of war, or 
of an attempt to injure. The monarchy, therefore, was 
to make war upon the church or upon the country again. 
We have now gone through all the points of the first part 

27 



314 UNITED STATES. 



of the prophecy, and we take up its brief duplicate or 
interpretation. 

Duplicate Vision, — 1. "And to the woman were 
given two wings of a great eagle, that she might fly into 
the wilderness into her place, where she is nourished for 
a time times and a half from the face of the serpent." 
The woman and the serpent, or the Christian church and 
Roman monarchy, both appeared in heaven at the same 
time, but the church fled from him into the wilderness, 
and the monarchy saw it no more as an object of attention 
for many centuries. The time of this hiding of the church, 
was in the first statement said to be 1260 days, but in 
the interpretation it is said to be hid for three and a half 
times. This shows that they are convertible terms, and 
doubles the certainty of their having a definite meaning. 
As the 42 months were equivalent to 1260 days, and 
as 1260 days equal three and a half times, it follows 
that they are all convertible or synonymous terms. 

2. "And the serpent cast out of his mouth water as a 
flood after the woman, that he might cause her to be car- 
ried away of the flood." This passage briefly compre- 
hends the war against the woman with the twelve stars 
upon her head. A flood of water represents armies, and 
is so used by Isaiah. The translation of the symbol, 
therefore, is this : the monarchy sent out its armies to 
destroy the woman and her stars, or the church and its 
new nationality. 

3. " And the earth helped the woman.' 3 The term 
earth must be understood as the place of the dragon as 
distinct from the place of the woman, and as Europe 
is the place of monarchy in general, it is evident that 
tt is help to the Christians, endeavoring to establish 
nationality, must come from Europe. 

4. " And the earth opened her mouth and swallowed 



UNITED STATES. 315 



up the flood which the dragon cast out of his mouth." 
This was the checking of the war against the church and 
its stars, by European aid ; for the swallowing of the 
flood is the overthrow of the armies of the dragon, or the 
absorption of them by people living on the earth, or 
Europe. 

5. " And the dragon was wroth with the woman." 
This shows that as the true church was the origin of the 
great disaffection towards monarchy, the dragon or 
monarchy system was opposed to the true church every 
where. 

6. " And went to make war with the remnant of her 
seed, which keep the commandments of God and the tes- 
timony of Jesus Christ." As the woman was herself 
the church, the seed of the woman must represent the 
offspring of the church, and they must be of the same 
character with the man child who was her seed, and, of 
course, it represents the advocates of civil and religious 
liberty, that were not in the immediate territories of the 
man child or woman. This is well expressed by the 
phrase " the remnant of her seed." These are separated, 
too, from fanatical liberalists, for they are those who are 
true men and true Christians, who are known by keeping 
the commandments of God, and who have the testimony 
of Jesus Christ. These must be in Europe, for they can 
be found no where else outside of America. 

It must now be remembered that the church was to be 
in the wilderness, before the rise of nationality, 1451 
years, and that the kingdom which appeared at the end 
of this time, had been promised, and that at its rise, it 
did not fill the world, but that monarchy, or the serpent, 
was for a short time to be a joint tenant of the world with 
this kingdom. Its territory, also, was to be separate 
from that of monarchy, for monarchy was cast out of it. 



316 UNITED STATES. 



Again ; the twelve stars on the woman's head were pro 
phetic, and as they represented the civil department of 
God's Israel, they prefigured that when the nationality 
of the church arrived, that it would exist as a confederacy 
of twelve states ; for each star represents a tribe 01 
state separate from any other, yet all united in a crown 
show that they were to be confederated. At the fuL 
growth of the man child, we see a diadem of many stars 
or states united on his head. The number of Israel's 
twelve tribes and of the twelve apostles was thirteen, 
but were always represented literally or symbolically as 
twelve ; the birth-right tribe of Joseph, being composed 
of two tribes, counted as one. The development, there- 
fore, of the church or woman into nationality, was to be 
signalized by a confederacy of thirteen governments con- 
federated, two of them being reckoned as one or having 
been one ; the stars showing the divided state of the 
government, and the sun, with w T hich the woman was 
clothed, its unity. 

COINCIDENCES. 

Coincidence First. — The church was to be in the wil- 
derness for 1451 years or 529,984 days before the rise of 
her nationality, and then it was to give birth to a Chris- 
tian nation composed of 13 states. Now, the true church 
went into the obscurity represented by the wilderness, at 
the union of church and state, which took place on the 
19th June, 325 ; and just exactly 529,984 days after- 
ward, the American confederacy was declared indepen- 
dent, and it sprung from the Christian church, and was 
composed of thirteen states, two of which, Pennsylvania 
and Delaware, were originally but one state. 

Coincidence Second. — The man child represented a 
new and immature system of government. Such was 
the American confederacy at the declaration. The 



UNITED STATES. 317 



several colonies had formed state organizations previous 
to the declaration; and in the same year, at the recom- 
mendation of Congress, they were allied to each other 
by a common interest, but by rather feeble articles of 
confederation. 

Coincidence TJiird. — This new government was to be 
preserved by Providence, and become the ruler of all 
nations. The American confederacy, all agree, was pro- 
tected in a most wonderful manner by Providence, and 
it now exists as the prospective ruler of the world. 

Coincidence Fourth. — Monarchy anticipated the erec- 
tion of the new confederacy, and stood ready to destroy 
it, as soon as it came into being. The monarchy of Great 
Britain anticipated the nationality of the colonies, and 
stood ready to destroy it as soon as it was developed : but 
the nationality was preserved. 

Coincidence Fifth. — Monarchy, represented by Great 
Britain, was to make war upon the new nationality, and 
was to be met by its forces, and vanquished. Great 
Britain declared war against the confederacy, and hired 
mercenaries from Europe in legions, to carry on the war, 
but was vanquished. 

Coincidence Sixth. — The European powers were to 
assist the woman, or Michael and his forces, and swallow 
them up. Now, it so happened, during the revolutionary 
war, that out of hatred to Britain, France and Spain 
acknowledged the independence of America, and their 
forces being engaged in the war, called the British forces 
to attend to them as well as to the forces of the colonies ; 
and it was by their conjoint aid that the Yorktown vic- 
tory was obtained. Denmark, Sweden, Holland and 
Russia, also joined in the famous league of the armed 
neutrality, and stood opposed to Britain in this war ; 
so that Britain had those at home who rejoiced in her 



318 UNITED STATES. 



losing war with her colonies, and commenced war with 
her. Indeed, all Europe secretly or openly aided or 
favored the American cause, from hatred or jealousy of 
Britain ; and destructive wars on the continent began on 
account of the revolution in America. 

Coincidence Seventh. — The dragon, or monarchy, was 
cast out of the place of the church. This was done by 
the United States, after the revolution. Monarchy w T as 
held in utter execration, and not a foothold has been left 
in the United States for it ; not even the semblance of 
monarchy will be brooked by the people for an instant. 

Coincidence Eighth. — The dragon, or monarchy, was 
to go forth in wrath against the democracy in Europe, 
feeling that its foundations were shaken. Since the time 
of American independence, has occurred the great era 
of revolutions in Europe ; and these have been caused 
by republican institutions in America. And never has 
the wrath of monarchy been so hot against its own sub- 
jects as since then. Britain, in twenty years, spent 
1,000,000,000 dollars, to establish legitimacy in Europe, 
beside unnumbered millions spent for the same purpose 
by other powers. Indeed, all the thrones of Europe 
leagued together to crush liberty ; and such desolation to 
their subjects, on earth and sea, as has been produced in 
the space of seventy years, beggars description. Never 
was a period of such revolutions known before. And 
these wars and oppressions have been more severe 
because the dragon knows his throne will stand but a 
short time ; monarchy feels the swell of a universal 
earthquake. 

Coincidence Ninth. — The dragon was to persecute 
the w T oman after her victory ; that is, he w T as to trouble 
her country with annoyances and war. Now, Britain, 
soon after the Revolution, began a series of grievous 



CHRISTIANITY FREE. 819 



injuries toward our country, which were shameful and 
wicked, and renewed war with us, and has never yet for- 
given us for our great victory. Indeed, not only the 
British government, but many of its people, have written 
ancj acted against us, and the church here, as if we were 
a gang of outlaws ; and in spirituals they so esteem us. 

Coincidence Tenth. — The dragon, or monarchy, was to 
make war upon the Christian republicans of Europe. 
That this has been done is a matter of history. Russia, 
at the head, and all other powers at the tail, formed an 
alliance, in 1816, to fight and put down all Christian 
republicanism in Europe ; and they called their hellish 
league the "Holy Alliance." How r fearfully it has 
worked the ruin of the noble and true-hearted, the page 
of fresh blood-stained history in Austria, Italy, and 
Hungary can tell. 

Coincidence Eleventh. — This kingdom was to come 
and be established out of the limits of the European 
dragon. The United States was beyond these limits. 

Coincidence Twelfth. — This new kingdom, predicted 
by Daniel and John, was to arise and fill but a part of 
the earth at first. This is true of the United States. 

Coincidence Thirteenth. — The man child was born 
before the war with the dragon ; and the kingdom, or 
government, came directly after the war. The confeder- 
ate government of the colonies w r as, after the war, suc- 
ceeded by the organization into a single nationality by 
the adoption of the present constitution. It was made 
up of the " Old Thirteen." It was called a kingdom 
of God, because composed of a truly Christian people ; 
and any government is, in ancient idiom, called a king- 
dom. It w r as called the power of his Christ, because it 
elected God as king by acclamation, and drove off the 
devil ; and because, by it, Christ is to get " the heathen 



320 GREAT BRITAIN. 



for an inheritance, and break them with a rod of iron ; " 
because it was the stone that was " to dash them in 
pieces like a potter's vessel." 

Coincidence Fourteenth. — Church and state union 
was to be dissolved, or the " old serpent, the accuser of 
the brethren," was to be discarded. How gloriously 
true this was, all the world knows. An article on this 
very point alone, fills a large space in the American 
constitution. As in all points, the history of the origin, 
character, and progress of the United States, coincides 
with the sun, and moon, and twelve stars, and woman 
and her man child, and the new kingdom, with the 
utmost precision, it is infallibly certain that the United 
States was predicted by them. 

This man child, or new kingdom, coincides with the 
stone cut out of the mountain, or fifth kingdom of 
Daniel ; with the ancient of da} r s and his throne ; 
with the saints, and people of the saints ; with the sanc- 
tuary and host ; with the holy people, and power of the 
holy people ; and with Israel restored in a country always 
waste, without walls and gates to its cities ; and with 
the exodus of Israel from Egypt, and its crossing a sea, 
and organization of a republic in the wilderness. 



SECTION IV. 
Koman and British Monarchy, or the Seven-Headed Dragon. 

"And there appeared another great wonder in heaven, 
and behold a great red dragon having seven heads and 
ten horns, and seven diadems upon his heads. And his 
tail drew the third part of the stars of heaven, and did 



GREAT BRITAIN. 321 



cast them to the earth." The description of this charac- 
ter is brief, yet amply full to identity its symbolic mean- 
ing. There seems to be but one opinion about its 
meaning among critics, for all take it as a symbol of the 
Roman empire. We agree to this in the main, but must 
dissent from some of the expositions, in their details of 
the proof of this great fact. We shall giye our proofs 
on a much heavier scale than others have done. 

The characteristic points of this vision are : 1. A dra- 
gon. 2. His color. 3. His seven heads. 4. His ten 
horns. 5. His destruction of one-third of the stars. 
6. His tail. 

1. A dragon. — This symbolizes a base tyranny, or 
monarchy. In Fs. lxiv, it is said, " Thou breakest the 
heads of the dragons in the waters." This passage, from 
its context, is seen to symbolize the powers of Egypt. 
Isaiah says, "Art thou not it that hath cut Rahab, and 
wounded the dragon ? " Rahab is a name of Egypt, and 
the dragon is a name put for Pharaoh's government. " In 
that day the Lord, with his strong sword, shall punish 
Leviathan the piercing serpent ; and he shall slay the 
dragon that is in the sea." Here, the dragon and serpent 
represent the persecuting powers. Ezekiel says, " I am 
against thee, Pharaoh, king of Egypt, the great dragon 
that lieth in the midst of the rivers." Here, Pharaoh is 
put for all Egypt, and the whole is called a dragon. 
Nebuchadnezzar is called, by Jeremiah, a dragon. — 
(chap. 51.) Indeed, any organic body, used as a sym- 
bol, always represents an organic body. The dragon, or 
serpent, in the very beginning, is seen to represent a body 
of religious doctrine and worship. 

2. A red dragon. — That is, purros, or a fiery red dra- 
gon. This color represents his moral character, w r hich 
is vengeful, and as destructive as fire. The common 



822 GREAT BRITAIN. 



distinguishing color of Roman royalty was a fiery red, 
or scarlet. 

3. The seven heads. — As the red dragon represented 
a government, so the heads represent the forms into 
which it was to be divided. For the symbol was a pro- 
phetic one, and the body of the dragon represented the 
government in unity, and the heads, in a broken or 
divided state. A head is a symbol of a government, as 
we saw in Daniel. There, the four kingdoms into which 
the Macedonian empire was divided, were represented 
by the four heads of the mingled leopard. The head of 
the great image, also, represented the empire of Babylon. 
Each head of the dragon must, therefore, be an empire, 
and not a particular quality of an empire, or representa- 
tion of any political quality of a government, such as 
regal, or consular, or imperial. The moral character of 
the head is, in the heads of the dragon, represented by 
color, as in the four horses. Whether these heads grew 
out of the serpent at the same point, or at different 
points, is not stated ; so that it is impossible to deter- 
mine whether these different head governments were to 
appear simultaneously or successively. In the vision of 
the beast from the pit, it is there stated that the heads 
were to be consecutive, and not coeval ; and, as that 
beast and this dragon coincide, it is evident these heads 
were to be successive representations of the whole ser- 
pent's power, for each is called the whole beast, or 
empire, in turn. 

4. The crowns, or diadems. — In the Greek, the word 
here translated crowns, is diademata, or diadems, and 
differs from the Stephanos, also translated crown. 
Daubuz and Wemyss, in the Symbol Dictionary, show 
that the Stephanos symbolized delegated power, and 
that " diadems are constantly the symbols of imperial or 



GREAT BRITAIN. 328 



autocratic power, extending itself over all sorts of power, 
civil and ecclesiastical." These diadems, on the several 
heads of the dragon, showed that the government repre- 
sented by each, would be a dominant power, or possess 
supreme empire for the time being. It should be here 
noted, particularly, that the divided state of the Roman 
empire is represented, in Daniel, by ten toes and ten 
horns, but, in Revelation, it is represented by both horns 
and heads together, or by either separately. And 
though the empire is represented as divided, yet still its 
history is treated of as if it were a unit only. 

5. The division into heads shows, that the original 
government would be broken, and that its imperial 
power would exist in successive empires that would rise 
out of the original body ; the head being smaller than 
the body, indicates that the head governments would not 
be as extensive as the original government, but that 
each head would represent the original. The body and 
heads would represent the chronological history of the 
empire, and also its locality ; the head and body occupy- 
ing different places. 

6. The tail. — Isaiah interprets the symbolic meaning 
of the tail to be a false religion, taught by false prophets. 
" The ancient and honorable, he is the head, and the 
prophet that teacheth lies, he is the tail." — Isa. ix. 
Here, by the ancient and honorable of Israel, is meant 
the civil power ; and by the lying prophet, the corrupt 
religion of Judah. The tail of the dragon, therefore, 
represents a corrupt church, or impure and idolatrous 
religion. 

7. The third part of the stars of heaven. — Heaven 
either symbolizes a church, or the place of the true 
church. The stars represent either spiritual or civil 
ruling powers, or authorities. The drawing of the third 



824 GREAT BRITAIN. 



part of the stars of heaven by the dragon's tail, and cast 
ing them to the earth, would represent the destruction of 
one third part of the true ministers, or churches of 
Christ, by the false doctrines of the government, or dra- 
gon. The term earth represents the empire of the dra- 
gon ; and the casting down to the earth, show T s that they 
were cast down in the dragon's dominions. We now 
look for an empire on earth, to coincide with the dragon 
empire. As the dragon appeared before the 1260 days 
of the woman began, of course, we must look for his 
matter-of-fact likeness before the year 325. Now, the 
Roman government is the only one under heaven that 
coincides with the dragon, and we will identify the truth 
of this statement. 

Coincidence First. — The dragon symbolizes a great 
tyrannical autocracy. Such a government was the Roman. 

Coincidence Second. — A red dragon symbolizes a 
great persecuting, or bloody power. ' Such a power was 
the Roman empire ; and beside this, the imperial power 
was represented by a scarlet color. 

Coincidence Third. — The draconic empire was to be 
broken, and seven great heads of government were suc- 
cessively to rise out of its ruins, and represent its iron 
power. Such has been the history of the Roman 
empire. It has been broken and divided, and seven 
great empires have arisen from it. Bishop Newton inter- 
prets these as the seven hills on which Rome was built ; 
but this is simply ridiculous. For the prophecy is a 
miniature of only the mightiest occurrences in the world, 
and the comparatively infinitesimal piles of soil, in a 
single city, could have no such prominency here, as the 
heads of mighty empires do. He again interprets them 
of kings, consuls, dictators, decemvirs, military tribunes, 
and emperors; but this will not do either, for these 



GREAT BRITAIN. 325 



existed while the empire was a unit, and were not 
empires either, which the symbolic head requires. But, 
again ; these consuls and decemvirs, &c, belonged to an 
age anterior to the prophecy, whereas, the whole vision 
was prospective, and not retrospective : it predicted ; it 
did not relate history back of John's day, for it asserts 
that the things seen were to "be hereafter." "We must 
now look into history, from the days the woman fled into 
the wilderness, or from 325, and find the coincidences to 
these seven heads in great dominions that arose subse- 
quently, in the Roman empire limits. We shall not 
look in vain. Every one acquainted with the history of 
Europe, even superficially, will instantly recognize the 
seven dominant empires of Europe, as soon as they are 
mentioned : 1st. The Western empire. The Roman 
empire was divided into east and west, in the days of 
Valentinian, about 365, and Milan was made the seat 
of government. This empire continued till about 475, 
when it was entirely overthrown. 2d. After the fall of 
the Western empire, the next great imperial empire that 
arose, was that of the Charlemagne, which had the auto- 
cratic sway of Europe. 3d. The next autocratic domin- 
ion, erected over Europe, was the papal. This arose 
to political supremacy in the days of Hildebrand, or 
Gregory VII, A. D. 1073, and held the scepter of 
empire down to Boniface VIII, about 1303. 4th. The 
.next imperial supremacy in Europe, was that of Charles 
V, emperor of Spain and Germany, or the Spanish 
empire. 5th. The next great imperial dominant power, 
out of the old Roman territory, was the British empire. 
6th. The next great dominant power, in the old Ro- 
man territory, was the French empire, under Bona- 
parte. 7th. The next head, according to John, in another 
vision, was to rise out of the Asian portion of the 



326 GREAT BRITAIN. 



empire, and coincides with the autocracy of Russia in 
Europe. Russia is now the dominant power in Europe, 
and bids fair to absorb all its power. 

We have placed these heads in Europe, because the 
original head-place of the serpent was there, and there 
all the heads must naturally be found. Another reason 
is, that this dragon coincides with the fourth beast of 
Daniel, as is seen in the correspondence of the ten horns 
in the beast and dragon. And as the head and horns of 
the fourth empire were in Europe in the one case, they 
must be in the other. Hence, it would have been wrong 
to have counted the eastern empire among the heads, for 
that was reckoned as the body of the beast and dragon. 
These seven empires, it will be seen, w T ere not universal, 
but coincide with the dimensions represented only by 
the heads. They coincide also, w T ith Daniel's description 
of the fourth kingdom in its broken state, w 7 here he says 
the strength of the iron should continue. Each, how- 
ever, is, for the time, considered as the Roman monarchy 
continued, as will be seen in the description of the beast 
from the pit. The whole dragon, therefore, was rep- 
resented by each head, so that Britain was properly 
called the dragon, since it w^as one of the heads, and 
grew up out of the Roman empire, and thus became 
its representative, or the representative of autocracy for 
a time. 

Coincidence Fourth. — The seven diadems represented 
the supremacy of empire. To this, each of the empires, 
we have mentioned, corresponds ; fo.r each was for the 
time being a dominant empire, and did according to its 
will; and each was a monarchy, so that monarchy in 
general was represented by the head and body and tail 
of the dragon, for they embraced all. Now, it is remark- 
able that each of these empires had domination over the 



GREAT BRITAIN. 327 



churches as well as the states in Europe, while they were 
in the ascendant. 

Coincidence Fifth. — The ten horns upon one or all 
of the heads, shows that that head or heads would be 
divided into ten kingdoms. This coincides with the 
head of Daniel's fourth kingdom ; and we have already 
shown that these were out of the western empire, or on 
the first head of the broken empire. 

Coincidence Sixth. — The tail of the dragon repre- 
sented the dominant or ruling religion in the draconic 
empire. In Daniel's vision of the ten horns and little 
horn, we have seen that the little horn represented the 
Roman imperial church ; and here the tail of the dragon 
is seen to coincide with the little horn, as a corrupt and 
dominant religion. The appearing of the dragon before 
the woman, was, therefore, as late as the union of church 
and state. 

Coincidence Seventh. — The corrupt imperial religion 
was to cast down one third of the true Christian churches 
in a third part of the original draconic or Eoman empire. 
Now, Europe w r as one third of the old Roman world, for 
the empire was made up of three continents. And the 
state religion, throughout all Europe, cast down, perse- 
cuted and disorganized all of the churches of Christ, 
because they were not united to the state. 

Coincidence Eighth. — The broken state of Rome, and 
its existence in successive empires, were represented by 
the division into heads. To this very state of things the 
Roman empire, since the union of church and state, has 
corresponded. As every prophetic characteristic of the 
seven-headed dragon has coincided with the Roman 
empire, since church and state union, to the present, the 
Roman empire must be intended by the dragon. 



328 EMPIRE CHURCH. 



CONCLUSION. 



It can not escape observation, that the woman and her 
seed, the man child, and the dragon and his armies, and 
the victory of Michael, were symbols drawn from the 
declaration of war in the garden of Eden. The woman 
and her seed coincide with the woman and her man 
child ; the dragon and his tail coincide with the serpent 
and his seed ; the dragon and his angels coincide with 
the head, body, and tail of the Roman dragon, and 
Michael and his angels coincide with the woman and 
her seed and he that shall braise the serpent's head. 
Surely these symbols are of divine origin. The visions 
of the seals gave a religious history of the world ; and the 
visions of the witnesses and the woman and dragon, are 
mixed, and so are the visions of the next two powers ; but 
those of the trumpets will be found almost purely 
political. 



SECTION V. 
The Beast from the Sea, or the Universal Imperial Church. 

The next vision of the little interpreting boob, is that 
of a beast from the sea, representing the imperial church 
organization throughout the Roman empire. "And I 
stood upon the sand of the sea, and saw a beast rise up 
out of the sea, having seven heads and ten horns, and 
upon his horns ten crowns, and upon his heads the name 
of blasphemy." 

1. The beast. — This, as w r e have already seen, in Dan- 
iel, symbolizes a kingdom or government. 



EMPIRE CHURCH. 329 



2. It rose from the sea. — It was therefore not in exist 
ence in John's days, for he saw it prophetically. It 
came from the sea. The sea is, by John, defined to be a 
multitude of people, and so also by Daniel. As this 
beast was a spiritual dominion, the sea must represent 
the religion from whence it sprung, and the earth the 
civil power of the empire. 

3. Seven heads. — These are conformed to the seven 
heads of the dragon, or to the great empires that were 
to have dominion in later ages in Europe. 

4. The ten horns. — These are conformed to the clay 
of ten toes of the great image ; to the ten horns of Dan- 
iel's fourth beast; and to the ten of the dragon. 

5. Ten crowns on the horns. — These crowns were dia- 
dems, or diadernata, and therefore represented that the 
ten kingdoms were independent of any superior impe- 
rial power. The heads having no diadems, in this vis- 
ion, show that this beast was not identical with the 
dragon, but only a counterpart of it. 

6. "Upon his heads the name of blasphemy." The 
term blasphemy signifies, "to arrogate the prerogatives 
of God," as "this man blasphemeth; who can forgive 
sins but God only?" — Matt. ix. The heads having no 
diadems, but marked with blasphemy, show that this 
was a spiritual power, arrogating the prerogatives 
of God. 

7. " And the beast which I saw was like unto a leop- 
ard." We have already seen that the leopard's colors 
marked great variety of characters in a kingdom. 

8. "His feet like unto a bear." The feet symbolized 
adoration, or the worship of this kingdom. — Ez. iii. 5 ; 
Prov. vi. 13. Like unto a bear, signifies the mummery 
and rapacity of the worship. "We groan all of us 
like bears." — Isa. lix. 

28 



330 EMPIRE CHURCH. 



9. "His mouth as the mouth of a lion." A mouth 
commonly signifies doctrine and authority. A mouth 
as a lion, signifies great authoritativeness of doctrine. 

10. "And the dragon gave him his power, and his 
seat, and great authority." The dragon, we have shown, 
was imperial Rome, and as he gives this beast a seat, it 
shows that the beast was a protege of his, and not the 
imperial power, as that was the dragon himself. The 
dragon did not give up his own seat to the beast, but he 
gave a seat of power to the new government, or beast. 
The text does not intimate any abandonment, by the 
dragon, of his own prerogatives, but he asserts the rights 
of the beast. The pronoun "his" refers to the beast, 
and his seat, and not to the dragon ; the text says noth- 
ing about the dragon's seat at all. The dragon still con- 
tinued to exist and to occupy his own throne, for, in the 
second sentence afterward, they are both represented as 
existing conjointly, and receiving honor together ; and 
the dragon is represented as existing in all subsequent 
ages, and is chained before the Millennium, and thrown 
into hell afterward. The authority given was a spirit- 
ual authority, and the seat was a spiritual one, and they 
conjointly ruled and received honors together. 

11. "And I saw one of his heads as it were wounded 
unto death, and his deadly wound was healed." As 
each head represented some one particular form of the 
existence of the government in its broken stages, this 
wounding shows that one of these seven governments 
would be nearly overthrown ; but its being healed shows 
that it would survive and be strong again. 

12. "All the world wondered after the beast." That 
is, the whole world would be surprised at its existence. 

13. "And they worshiped the dragon which gave 
power unto the beast, and they w T orshiued the beast, 



EMPIRE CHURCH. 331 



Baying, Who is like unto the beast ? Who is able to make 
war with him." This worship represents new and 
increased homage given to imperial Home, for the estab- 
lishment of this blasphemous power, as w r ell as the hon- 
ors heaped upon this power by the multitude. It shows 
that it w T as a dominant power of great coeval ability 
with the dragon, and that it received its strength from 
imperial authority. 

14. " And there was given unto him a mouth speaking 
great things and blasphemies." This, again, shows that 
the power was a spiritual one ; for mouth and blasphemy 
are never applied to a civil symbol of government. 

15. "And power was given unto him to continue or 
make war, or prevail forty-two months." That is for 
529,984 days, and for 1243 years 277 days, and for about 
1540 years, or until the 4th of July, 1776, and until 
1865, or thereabouts. 

16. " And he opened his mouth in blasphemy 
against God, to blaspheme his name, and his taberna- 
cle, and them that dwell in heaven." This blasphemy, 
we have seen, was the assumption of divine power 
generally. To blaspheme the tabernacle would, therefore, 
be asserting rights in the church of God, which belong- 
ed to God only; and blasphemy against those in heaven, 
would be assuming divine authority over Christians 
generally. 

17. u And it was given unto him to make war with 
the saints, and to overcome them." That is, this spirit- 
ual government was to oppress Christians, and destroy 
them, and crush them almost out of existence. 

18. "And power was given him over all kindreds, and 
tongues, and nations." The Roman empire extended 
over all nations, and its power was to be commensurate 
with its limits. This, however, seems to be a different 



332 EMPIRE CHURCH. 



power from that just expressed as extending over 
Christians, and must be a civil jurisdiction over the 
empire ; so that both sacred and secular matters were to 
be under its control, at some period in its history. 

19. u And all that dwell upon the earth shall worship 
him, whose names are not written in the book of life of 
the Lamb." That is, the whole empire should honor 
it, excepting those who were true Christians. 



COIN CIDENCES. 

We now affirm that this beast, or spiritual kingdom, 
is no other than the church united to the Roman empire, 
in all of its stages of being. We shall simply enumer- 
ate the identifying coincidences categorically: 

1. The church united to the state was a spiritual 
empire, and was conformed, universally, to the imperial 
empire of Rome. — {Eusehius, Gibbon, Hallam.) 

2. It arose from the sea, or the church which had 
already lost much of its savor, and was the mystery of 
iniquity that was working in the days of St. Paul, and 
which he describes as the man of sin. 

3. It has been in all stages of the seven empires, con- 
formed to them, and allied to them, and has had a seat 
with them in civil affairs. Bishops, in England, have 
civil power. 

4. The church w r as also united to the ten kingdoms of 
Europe, for the barbarians who erected them adopted the 
religion of Rome. 

5. The heads, or smaller successive empires, as well 
as the original empire, gave this blasphemous power no 
imperial sway, but kept it subservient to them. The 
papal power claimed supremacy, as the regent of God, 
over kingdoms, rather than as a church. 



EMPIRE CHURCH, 333 



6. This church has had the most motley composition 
of tribes, nations, and tongues, and has been of the most 
mingled religious character of any spiritual body that 
ever existed. Its worship has been the most mystic and 
whining, groaning and chanting, that was ever known. 
Its doctrines have been asserted with as lion-like author- 
ity as that of God himself. 

7. One of the heads of this power was wounded as if 
unto death, but it recovered: that was the veritable 
papal head of Europe. In the war between the papal 
and imperial powers for supremacy, or that of investi- 
tures, or of the Guelphs and Ghibelines, Henry of Ger- 
many degraded Gregory VII., defeated and slew Rodolph, 
whom the Pope had declared emperor ; he entered Italy, 
laid siege to Rome for two years, and carried it by 
assault ; deposed Gregory, and reduced the papal empire, 
by the sword, to the brink of ruin. Thus was one of 
the great imperial heads of the beast, or one of the pro- 
phetic empires, wounded to death. Gregory VII. was 
the founder of the papal empire, and " added a blasphe- 
mous claim of right, as Christ's vicar on earth, and inhe- 
ritor of his visible throne." — {Taylor's Hist.) See on 
page 409, of this history, the tremendous claims he made 
upon all governments in the world to submit to the papal 
power. Gregory returned to Rome after Henry IV. had 
left it, and reduced it to a mass of ruins ; he then retreated 
to Salerno and died, as he said himself, " in exile." 

8. "And his deadly wound was healed." The victory 
over the papal power was of short duration. The cardi- 
nals elected Victor III., and in a short time the papal 
power arose afresh, to tremendous and supreme empire, 
and rested in the very same principles avowed by Greg- 
ory VII., at the organization of the empire. Thus was 
the wounded head restored to life. 



334 EMPIRE CHURCH. 



9. The seat of the imperial and universal Roman 
church was given to it, with all its spiritual despotism, 
by Constantine, on the 1 9th June, 325 ; and it was 
renewed by Yalentinian, by Theodosius, and, finally, was 
most minutely attached to the empire by Justinian. 

10. The imperial power of Eome, on account of its 
union with the church, was, and is, lauded by millions ; 
and the church has received the support and honor of 
princes, kings, and people, in Europe, Asia, and Africa, 
without any bounds, and the millions of multiplied mil- 
lions of the people have worshiped at its shrine. 

11. The state church, in the bounds of the empire, 
has claimed the attributes of dominion over men, and 
the church, and all Christians, and all nations and tribes, 
which belong only to God. It has set itself as the judge 
of conscience, and the arbiter of the spiritual state of all 
men, even beyond the tomb ; and language is a feeble 
instrument to express the enormity of its claims in earth, 
hell, purgatory, and heaven. 

12. The power of this church dominion was to exist 
over all nations 42 months, or for 529,984 days, and for 
about 1540 years ; and just exactly 529,984 days from the 
union of church and state, the dominion of its powei 
ceased over a vast continent, and has bright prospects of 
a perpetual cessation before long. 

13. The state church of Eome, as was predicted, 
attained to political supremacy under Pope Gregory VII., 
and maintained it down to the year 1303. " The Pope 
of Eome became, through the dark ages, a king of kings ; 
nay, more, he assumed to be in the place of God." — ( Wil- 
larcPs Universal History.) 

14. At the instigation of the imperial church, 200,000 
men were employed at one single time, to destroy the 
Christian Vaudois, Albigenses, and "Waldenses, and a 



empire cnuRcn. 335 



million of these pious Christians were destined. Besides 
these, millions throughout Spain, Italy, Germany, France 
and England, have been destroyed by the same great 
empire church establishment. Indeed, wherever it exists 
it has persecuting power, and exercises it as far as it 
can without producing resistance. In England, France, 
Germany, Italy, Austria and Russia, it has been the 
same great asserter of right over the conscience, and still 
has this right guaranteed to it by statute. Like the spots 
of the leopard, it may have different intensity in its color 
of power, but it is the same leopard establishment every- 
where. In the United States no such power exists, and 
the conscience is given up to God, and he is acknowl- 
edged as its only lawgiver and judge. The church 
establishment, whether English, Lutheran, Scotch, Gal- 
lic, Greek, or Roman Catholic, is the same in kind, 
though the several kingdoms in which it is established 
may be more or less humane in the exercise of its pre- 
rogative. The monarch is head of the church in each, and 
has been from the inception of the church and state system 
of iniquity. Nothing of greater iniquity ever saw the 
light, than this unholy, ungodly, blasphemous, and hell- 
ish combination. Pious people have lived in the estab- 
lished church, but they have been pious in spite of its 
corruptions; and multitudes of them, for their righteous- 
ness, have perished in a thousand modes of Satanic 
cruelty. 

From these full coincidences of the established church 
in Europe and Asia and Africa, with the beast from the 
sea, it is certain they match each other, and that the 
one was the prediction of the other. 



336 GREAT BRITAIN. 



SECTION VI. 
The Two Horned Beast, or Great Britain. 

Immediately after the vision of the imperial church, 
another vision of another kingdom is seen by the prophet. 
This new vision describes Great Britain in the clearest 
and most exact manner, and describes no other power 
that ever existed. The great disagreement among past 
expositors as to its application, is proof that they never 
rightly applied it. Indeed, all prophetic expositors being 
Englishmen, who could not conceive but that God held 
their country in as profound respect as they did, never 
thought that England's government was to fall among 
the monarchies as a foe of God. They have supposed 
this two-horned beast was the papal power, or the 
Turkish, or French, but never their own. But if the ful- 
fillment of any prophecy of any nation was ever clearly 
seen, it is seen in the coincidence between the two- 
horned beast and the British Empire. We will critically 
analyze the description, and show how exactly it fits the 
lion and the unicorn. 

1. "And I beheld another beast coming up out of the 
earth." A beast is, as we have seen, an empire ; and, as 
John says, he saw another beast, he, of course, saw 
another empire, and one very different from the beast 
from the sea. He says this new empire came up out of 
the earth, and, of course, it was different in its origin 
from any kingdom he had described, except the same in 
the head of the dragon. The term earth is clearly sym- 
bolic; for this new kingdom came up out of it, which 
could not be done literally. The earth is also used as 
antithetic to the sea, from whence the seven-headed beast 



GREAT BRITAIN. 337 



came tip. Now, as the imperial church came up out of a 
great religion in the Roman empire, it is plain that the 
sea whence it came, coincides with that general religion ; 
and as the earth is antithetic to it, it must represent its 
counterpart, or the civil or territorial empire of Rome. 
The Roman empire was commonly called the whole earth, 
among the ancients. It was designated by the terms, 
"Lux orbis terrarum, terrarum Dea Gentium, Arx 
Omnium Gentium, Caput Orbis Terrarum, Caput 
Rerum," &c, which terms are, in the highest degree, 
expressive of universality. This new empire was, there- 
fore, to arise from the limits of the Roman empire, and 
be of Roman character as well as origin. To this, all 
agree. 

2. " He had two horns like a lamb, and he spake as 
a dragon." In this empire, the character of a lion and a 
lamb were to be blended together. A horn, we have 
seen, represents a government, and there is no variation 
from this rule ; and these two horns, therefore, must rep- 
resent two governments, growing out of the head or 
imperial power of this empire. These two governments 
or horns, were to be like a lamb. A lamb is an emblem 
of innocence, and we have seen that a lamb symbolizes 
Christianity, or the true church of Jesus Christ ; these 
two horns, must, therefore, represent two ecclesiastical 
governments, very like to the true church of Christ, but 
only like it, a resemblance being all. No other inter- 
pretation can be put upon these two horns like a lamb. 
The two governments were to be like a lamb, that is, 
they were to be like Christian churches. " He spake as 
a dragon." A dragon, we have seen, represents an 
imperial power ; and the speaking as a dragon, repre- 
sents the exercise of great imperial authority, and power 

of command. He did not speak as a lamb, though his 
29 



338 BRITISH EMPIRE. 



horns were like one. The horns were not like the horns 
of a lamb, but they were to be like a lamb itself. 

3. " He exerciseth all the power of the first beast 
before him." This empire was to exercise the power of 
the great Roman hierarchy, which was represented by 
the first beast before him. That is, it was to assume 
spiritual authority in its own dominion, as extensively as 
the Roman church did in its jurisdiction. 

4. "And causeth the earth and them that dwell therein 
to worship the first beast, whose deadly wound was 
healed." The earth here is, by synecdoche, put for the 
earth in its own dominions ; that is, the whole is put for 
a part. This is a common figure of speech. It could 
not be put for that out of his limits, for that was beyond 
his control. The worship was the honor which was to 
be paid to the Roman hierarchy generally. " The beast 
whose deadly wound was healed." This was that head 
of the beast that was wounded in the first beast. Here, 
as in John's vision of the beast from the pit, a head is 
put for a beast, or government. And, as the wounded 
head, or wounded beast, are shown to be the papal 
power in Europe, the honors here mentioned were to be 
conferred on the papal power. 

5. "And he doeth great wonders, so that he maketh 
fire to come down from heaven on earth, in the sight of 
men." These expressions are plainly symbolic, since no 
human empire can perform these things literally. The 
wonders refer, as national matters, to extraordinary 
actions of the governing power. Fire from heaven sym- 
bolizes words of authority from the church ; for heaven 
symbolizes the church, and fire symbolizes either wrath 
or doctrine. In Hab. iii. 5, it is said, " Burning coals 
went forth at his feet, i. e. the preaching of his word was 
accompanied with punishment against the disobedient." — 



BRITISH EMPIRE. 339 



(Sym. Die.) Jer. v. 14, says, " Behold I will make my 
words in thy mouth fire, and this people wood, and it 
shall devour them." Descending fire also represents 
new commotion in the world. All of these scriptural 
explanations of the term fire coincide as cause and effect. 
The text, therefore, represents that the doctrines or 
teachings of the church, shall descend, or conform, to 
the notions of the governing power, and that the result 
will be destructive to those who disobey them. 

6. "And deceiveth them that dwell on the earth by 
the means of those miracles which he had power to do in 
the sight of the beast." This shall, in some way, deceive 
the people as to the designs of these miracles, and they 
shall be led into great errors as to the false prophet's 
future objects. 

7. " Saying to them that dwell on the earth, that they 
should make an image unto the beast which had a wound 
by the sword and did live." As the beast with the 
wounded imperial head was the politico-ecclesiastic em- 
pire power of papacy, the command to make an image 
to it, was a command to conform the empire church and 
state of the dragon head into a politico-ecclesiastic 
establishment like the papacy. There is no escape from 
this conclusion. An image of the wounded head is a 
likeness of it ;• and as the wounded head was an ecclesi- 
astic power principally, such must be the image ; hence, 
the organization of a new church, in form and outline 
like the Roman, was predicted. 

8. "And he had power to give life unto the image of 
the beast." That is, the imperial power gave vitality to 
the new ecclesiastical establishment, and "caused it to 
speak ; " in other words, to utter its commands with the 
same authoritativeness as the church, after which it was 
modeled. 



840 BRITISH EMPIRE. 



9. "And cause that as many as would not worship 
the image of the beast should be killed." The killing, 
doubtless, refers to the overturning and destroying those 
organizations that would not honor the new church 
establishment. The term "many "is a collective one, 
and properly symbolizes collective bodies of people. 
Their death would, therefore, be their overthrow, or 
suppression. 

10. "And he causeth all, both small and great, rich 
and poor, free and bond, to receive a mark in their right 
hand, or in their foreheads." These collective terms, 
again, properly represent all portions of the empire. The 
mark was, plainly, some legal distinguishing character- 
istic, to which all were to conform. It is plainly symbolic, 
and of course does not mean a literal marking of the 
hand or forehead ; such small distinctions are beneath 
the great scope of prophecy, which deals with general 
and extensive qualities and not with very little ones. 
Ezekiel speaks of the marking of the foreheads of the 
pious of Jerusalem ; that is, a separation of them from 
others. This marking by the image, or church estab- 
lishment, therefore, symbolizes a drawing of a distinc- 
tion by law among the people of the empire. Marks in 
the hands or wrists were, anciently, tokens of servitude 
to some master, or false deity. — See Zechr xiii. 6. To 
have a mark in the forehead, also signifies to make an 
open profession of attachment to any party. Captives 
were sometimes stigmatized with forehead marks. The 
Jewish high priest had the name of God written in 
the plate on his forehead ; and the followers of the Lamb 
are said to have his Father's name in their foreheads. 
Among the heathen there were three ways by which the 
devotees of false religion designated themselves: 1. By 
marking themselves with the name of their deity in their 



BRITISH EMPIRE. 341 



hand or forehead. 2. -Sometimes with the ensign of 
their god, as the thunderbolt of Jupiter, the trident of 
Neptune, or the ivy of Bacchus. 3. Sometimes they 
marked themselves with some mystical number, whereby 
the god's name was described ; thus the sun was repre- 
sented by xh 5 or 608, that is, by the Greek letters chi 
and eeta. 

11. "And that no man might buy or sell save he that 
had the mark, or the name of the beast, or the number 
of his name." In the previous passage we see that the 
law was to demand a profession of some kind throughout 
the empire ; but in this we see that this profession was 
to be one or the other of three kinds. The name of the 
beast was one, his mark was another, and the number of 
his name was a third. There is a wide distinction drawn 
between these three kinds of professions, for they are 
repeated here and elsewhere with great emphasis and 
separateness. The name of the beast we have seen to 
be that of the Roman or Latin ecclesiastical kingdom, 
and, therefore, as one religion is designated by the name 
of the beast, another must be designated by the mark, 
and another by the number of his name. The refusing 
to allow buying and selling to any but those who adhered 
to one of these religions, symbolizes civil disabilities to 
exercise office in the empire generally by non-conform- 
ists. Literal buying and selling is by no means all that 
is included under these terms, nor can their signification 
be restricted to their literal sense. 

These three religions, though different, as indicated by 
the modes of designating them, were yet of a common 
Latin original, as is seen in the resemblance of their 
indices; they were " par nobile fratrum." They seem 
to have possessed a different moral character, as is indi- 
cated in the difference between the name, the mark, and 



342 BRITISH EMPIRE. 



the number of the Latin church. # This empire was there- 
fore to have three accredited religions; only two, however, 
were subsequently to be national, as is seen in the two 
ecclesiastical horns or churches growing up from the 
head of the beast, or from the governmental head of 
power. These two are further referred to, as the hand 
and forehead marks ; for these coincide with the two 
horns in number, and in the attachment to the national 
institutions by profession. 

12. "Here is wisdom. Let him that hath under- 
standing count the number of the beast ; for it is the 
number of a man ; and his number is six hundred three 
score and six." A man symbolizes a kingdom, and the 
number of the name of the beast, is to be computed as 
the number of the name of a man. Now, as the num- 
ber of a man's name was known by adding the numbers 
represented by the letters in his name, so, by adding the 
numbers represented by the letters in the name of the 
Latin kingdom, we shall get the number 666, if it be the 
kingdom designated. The number is to be found in 
Greek, since this number is represented by three Greek 
letters, and was the language used by the writer. We 
will show two modes of deducing this number from the 
name of the Latin kingdom. 1. h Latinh baxileia. 
Here is one name of the Latin church and empire. 
Now, counting the letters according to their numbers in 
Greek, and we shall have h=8, l=30, A=l, T=300, 
1=10, N=50, h=8, B=2, A=l, x, or sigma,=200, 
1=10, L=30, e=5, 1=10, and A=l. Add these 
together and we have 666, the required number of the 
name. This will identify the beast, and his mark as 
well as his number. 

2. Irenaeus, the disciple of Polycarp, the disciple 
of John, says that "the name Lateinos contains the 



BRITISH EMPIRE. 843 



number 666 ; and it is very likely, because the last king- 
dom is so called, for they are Latins who now reign." 
" Lateinos with ei is the true orthography, as the Greeks 
wrote the long i of the Latins, and as the Latins them- 
selves wrote in former times." — (See Ennius, Book vi. 
Line 26. JBp. Newton?) "After the division of the 
empire, the Greeks and other orientals called the peo- 
ple of the Western church Latins, and they Latinize in 
everything. Mass, prayers, hymns, litanies, canons, 
decretals, and bulls are conceived in Latin. The papal 
councils speak in Latin. Women pray in Latin. Nor 
is the scripture read in any other than the Latin lan- 
guage, by the Roman church. The council of Trent 
commanded the vulgar Latin to be the only authentic 
version. In short, all things are Latin in the Roman 
church." — {Newton.) Lateinos, or the Latin Man, is the 
appropriate name of the Latin church. Now, the letters 
of this name make just the number 666. Thus L=30, 
A=l, t=300, e=5, i=10, n=50, o=70, and S=200, 
and all equal just 666. The Latin church is, therefore, 
the beast ; for we have doubly shown the proof of it. 
Now, no other name of any kingdom in the world will, 
in Greek, amount to 666; so that the interpretation is 
pinned down to the Latin church by the absolute nature 
of things. This two-horned beast is elsewhere called 
the false prophet. 

We shall now show, that the British empire coincides 
precisely with this kingdom from the earth, and that it 
coincides with no other kingdom under heaven. 

Coincidence First. — The two-horned beast was to be 
another empire, different from the Latin politico-ecclesi- 
astic power. The British empire was another empire. 

Coincidence Second. — This other beast, or empire, 
was to arise out of the earth, or Roman territory. The 



844 BKITISH EMPIRE. 



British empire arose out of the Boman empire, and was 
originally a part of it. 

Coincidence Third. — This other beast or empire was 
to speak as a dragon, or to assume imperial power over 
the nations and people. If we look to the times of Henry 
VIII. , we shall me that then the British empire broke 
off from the papal dominion, and acted as an indepen- 
dent empire, and spoke with the greatest and most dra 
conic authority. 

Coincidence Fourth. — This new empire was to exer- 
cise the same kind and extent of power in its dominions, 
that the papal power did in its dominions. How true 
this was accomplished by Henry, and how fully it has 
been since his day, by the British government, the full 
page of history records. Henry set himself up as pos- 
sessed of authority equal to the papal, and used all his 
imperial strength to sustain the papacy. He murdered 
and overturned all that opposed his dictation, and com- 
pelled all to worship, or do homage to the Latin church ; 
so that he caused all to worship the first beast. Every 
reader of English history is familiar with these things. 

Coincidence Fifth. — The false prophet was to humble 
the word of the true church, and produce disaster to all 
that opposed him in his course. The monarch of Eng- 
land burnt all the copies of scripture that were first 
printed in English; and also burnt Tyndal, the trans- 
lator and reformer. He summoned the universities to 
decide that he could divorce himself at pleasure, and 
they responded satisfactorily. He wrote, in reply to 
Luther, and in defense of the Pope, and was named by 
him the " Defender of the Faith ; " a name which Eng- 
land's monarchs have inherited ever since. He destroyed 
all the reformers in his reach, and made his people wor- 
ship at the shrine of the beast, or murdered them. 



BRITISH EMPIRE. 345 



Coincidence Sixth. — This new government was to 
make an image to the Roman hierarchy. This was 
clone, by Henry. Macaulay says, " Henry attempted to 
constitute the Anglican church, differing from the Roman 
on the point of supremacy alone, and his success was 
extraordinary." " He meant nothing in the world less 
than a Reformation" — ( Worcester Hist.) " He arro- 
gated infallibility to himself, and caused the law of the 
six articles of religion, called c the bloody statute, 5 to be 
enacted." — (/#•) This law required implicit obedience 
to the doctrines of the Roman church, and death, or im- 
prisonment, was the penalty of disobedience. This new 
church was, in all respects, an image of the papal, or of 
the beast with the wounded head. 

Coincidence Seventh. — Power was to be given to this 
new church, to have a separate and authoritative life. 
The church of Henry, the image of the beast, has lived 
ever since his day with great authority. 

Coincidence Eighth. — "And cause that as many as 
would not worship the image of the beast should be 
killed." Let any man read the statutes of conformity to 
the English church, from Henry to William, and read 
the accounts of the deaths of martyrs, and extensive per- 
secutions, for non-conformity to the English church, and 
he will see this coincidence in fire, and blood, and tears ; 
and hear it in groans and screams of the tortured and 
imprisoned. 

Coincidence Ninth. — Each one was to receive in their 
hands, or foreheads, or to have the name, the mark, or the 
number of the name of the beast. As with the ancients, 
the name of a false god represented the God ; and as his 
mark represented him, and also the number of his name, 
so the name of the beast, which was a state religion, 
represented that kind of religion, and the mark and 



346 BRITISH EMPIRE. 



number of the beast also represented a state religion. 
Hence, this new empire was to endorse three religions. 
Now, this was the state of the case in England, and in 
no other country in the world. During the reigns of 
Henry's successors, acts were passed by the government, 
restricting all civil offices to Catholics, members of the 
churches of England and Scotland, which were all, by 
turns and together, endorsed by the government; and 
non-conformity was punished in the severest manner. 
We could quote act after act, from the statutes of Eng- 
land, proving these points ; but we refer the reader to 
these universal laws of blood, as they are indelibly re- 
corded in English history. Small readers can not appre- 
ciate the depth of these laws of iniquity. There was the 
strongest line of demarcation drawn between the three 
religions and dissenters, and it was drawn with "fire 
mingled with blood," for several generations. 

Coincidence Tenth. — This empire was finally to have 
two horns, like a lamb, or two established religions 
much like the Christian. Such has been the case in the 
British empire. The Anglican church was much re- 
formed after the fire that burned John Rogers, and was 
conformed to many evangelical doctrines of scripture. 
The kirk of Scotland was erected into a state religion, 
and approaches very near to true Christianity. The 
great antipathy of God to a state religion is, because it 
places a human being at its head, and allows the state 
to rule where He alone has a right to rule. All state 
religions are, from the nature of things, subject to the 
secular head of the state. In England, the oath of su- 
premacy, as head of the church, is taken by the king ; 
on the day of his coronation, he puts on a stole, a dal- 
matica, and a surplice. Religion in America differs from 
all religion in the world, for it never had, and never will 



BRITISH EMPIRE. 347 



have, a secular head. The two great state religions of 
Britain coincide with the two larnb-like horns of the 
beast from the earth. 

Coincidence Eleventh. — The number of the name of 
the beast or Roman church, whose imperial character waa 
to be borrowed by the beast, we have already seen, was 
the Roman church. 

To recapitulate : the new empire was to rise from the 
Roman territory ; it was to organize a church like the 
Roman ; it was to give aid and comfort to three great 
religions; it was to persecute all others ; it was ultimately 
to have two established religions. The British empire 
arose from the Roman ; it organized a church like the 
papal ; it gave aid and comfort, to the papal, English 
and Scotch imperial or empire churches ; and finally, 
established two state religions, the church of England, 
and the kirk of Scotland. 

We have now shown a mathematically exact coinci- 
dence between the two-horned beast and the British 
empire. And, as perfect coincidence is infallibly per- 
fect fulfillment, the two-horned beast infallibly predicted 
the British empire. No clawing off here, gentlemen ; 
the coincidence is perfect, and so is the fulfillment; 
receive the interpretation, or deny the infallible rule. 
This empire is to be overthrown, and it will be the last 
to fall of all the monarchies. We have now finished the 
interpretations given in the little book, and shall take up 
the seven trumpets in order. 



348 MK SEVEN TRUMPETS. 



CHAPTER XIII. 

THE SEVEN TRUMPETS-SECOND GREAT PANORAMA. 

These trumpets are announced as soon as the cessation 
of the revelations under the seals occurs ; nothing being 
given by the seventh seal at the time of its opening. 
Nothing is said of the seven trumpets occurring after 
the seals, and, the sixth seal and seventh vial of the 
seventh trumpet coinciding, is full proof that the seals 
and trumpets rehearse the history of the same great era 
of the bondage of the church. Besides this, the seals and 
trumpets are seen to coincide chronologically, throughout 
the whole field of vision. The introduction to seven 
trumpets is marked by seven angels standing before God, 
and an angel standing at the altar with a censer, offering 
the prayers of the saints to God. An angel always 
symbolizes an agent or agency, and, doubtless, also rep- 
resents a real spirit, for one of the seven engaged in con- 
versation with John. The prayers of the saints would 
certainly be offered for the " kingdom to come in earth 
as it is in heaven. 55 The altar symbolizes religion ; and 
the angel at it, seems to cast the fire from his censer, 
indicative of the curses earth is to feel in working out its 
great redemption through sufferings. The thunders, 
lightnings, voices, and earthquakes, are prophetic of, 
either the whole period of the seven trumpets, or, of 
their initiative at church and state union. 



OTHS, GERMANS, VANDALS. 349 



SECTION I. 



»rst Trumpet — Goths, Germans, Vandals — Invasion op 
Europe. 

A And the first angel sounded, and there followed hail 
and fire, mingled with blood, and they were cast upon 
the earth ; and the third part of the trees was burnt up, 
and all the green grass was burnt up." A trumpet is 
plainly a symbol of a period of time, during which cer- 
tain events were to transpire. The period announced, 
must coincide with some period of history, and as trum- 
pets are collateral with the seals, it is proper to see if 
their primary periods will coincide in historic events, and, 
if they do, of course the fulfillment will be found. 

1. Hail. — This term is used for divine vengeance. See 
Ez. ix. ; Job iii., viii. ; Ps. cv., lxxviii. Ezekiel xxxviii. 
represents blood, hail and fire, as the warfare of Israel 
against the latter day monarchy. 

2. Fire. — This term, mingled with hail, signifies 
increased vengeance. 

3. Blood. — This is always symbolic of slaughter, and 
being added to bail and fire, shows the vengeance was to 
be three-fold. 

4. The earth. — This was a common name for the 
Roman empire ; and as these prophecies related to it, as 
they go over the same field that Daniel traverses, the 
term earth properly symbolizes this empire. The term 
is plainly symbolic. 

5. The third part of the trees vm$ hurnt up. — That 
is, of course, one third part of the trees of the symbolic 
earth. The Roman empire was composed out of three 
continents, and hence the term, the third part , will rep- 
resent one of these continents. 



850 GOTHS, GERMANS, VANDALS. 



6. Trees. — In Zech. xi., the term trees is used for 
men. See also, Is. ii., x., and xix. — (Lowih, note, and 
Sym. Die.) 

7. Burnt up. — That is, destroyed, or reduced by the 
greatest devastation to lifelessness. 

8. " All the green grass was burnt up." — Grass sig- 
nifies men. They are called grass in the Old Testament 
repeatedly: Is. xl.; I. Pet. i.; I. Cor. iii. People are called 
hay or grass. As trees and grass both signify men, 
there must be a difference in their character, and the trees 
must signify princes and nobles, and the grass the com- 
mon people. Indeed, we find trees in the old Testament 
expressly symbolizing princes ; and a book must be 
interpreted according to its own definitions. 

The exposition of this trumpet then amounts to exactly 
this : that a desolating war, of a three-fold character, was 
to desolate one third part, or one continent of the Roman 
empire, and overturn its princes, and destroy a large por- 
tion of the common people, about the time of church 
and state union. A little prior to the time of the acces- 
sion of Constantine to the imperial diadem, the Roman 
empire was shaken to the verge of ruin ; which may be 
symbolized by the earthquake before the trumpets 
sounded. The northern barbarians began to press 
toward the south, and the sound of warlike voices and 
thunder began to presage the approaching storm. In 
395, at the death of T^eodosius, by whose might the 
northern storm had been repressed, the invading hail- 
storm began in good earnest. The Goths, under Alaric, 
began their incursions at this time, and swept in terrific 
desolation over Greece, and filled Italy w r ith awful 
destruction. Philostratus says, "The sword of the 
barbarians destroyed the greatest multitude of men ; and, 
among other calamities, dry heats, with flashes of flame 



INVASION OF THE HUNS. 351 



and whirlwinds of fire, occasioned intolerable terrors, 
and hail fell down of eight pounds weight." The princes 
of these countries were everywhere overthrown, and 
Rome was given up to fearful pillage. Scarcely was 
this part of the tempest spent, before the Germans, under 
Radagaisus, burst upon the banks of the Danube, and 
entered Italy. " The banks of the Rhine were crowned 
like those of the Tiber, with elegant houses and well- 
cultivated farms. This scene of peace and plenty was 
suddenly changed into a desert ; the prospect of the 
smoking ruins could alone distinguish the solitude of 
nature from the desolations of man. Mentz, Worms, 
Spires, Rheims, Tournay, Arras, felt the German yoke. 
The consuming flames of war spread from the Rhine 
over the seventeen provinces of Gaul. That rich and 
extensive country as far as the ocean, Alps, and Apen- 
nines, was delivered to the barbarians, who drove before 
them, in a promiscuous crowd, the bishop, the senator, 
and the virgin, laden with the spoils of their houses and 
altars." — ( Gibbon's Rome) 

Immediately after this, the Sueves, Yandals, and 
Alans swept like a tide of blood over Spain : and thus 
was the whole of Roman Europe destroyed by hail, fire, 
and blood, or by the Goths, Germans, and Yandals, 
under Alaric, Radagaisus, and Genseric. 



SECTION II. 
Second Trusipet — Invasion of Atilla and the Huns. 

"And the second angel sounded, and as it were a great 
mountain was cast into the sea ; and the third part of the 
sea became blood ; and the third part of the creatures 



852 INVASION OF THE HUNS. 



which were in the sea, and had life, died ; and the third part 
of the ships were destroyed." A mountain, we have 
seen, represents a government, and a mountain in motion 
must represent a government in motion. The sea repre- 
sents people in commotion, or disorganized, and most 
probably those upon the sea-shore, or who are a maritime 
power. The Roman empire, in the previous trumpet, 
had been called earth, because it was yet consolidated, 
but, the northern invasions having disorganized it, the 
sea became a proper symbol of it. Ships symbolize the 
merchandise they bring ; the thing containing being put, 
by synecdoche, for the thing contained. A mountain 
being cast into the sea, and destroying one third of the 
ships, and turning one third to blood, will represent a 
kingdom moving violently into the disorganized empire, 
and desolating it with terrible war, and destroying its 
remaining wealth, and wasting the substance of the 
people in one continent of the Roman empire. This 
trumpet, therefore, predicted the invasion of the Huns 
under Atilla, as we shall see. The Huns from Asia, 
under Atilla, were a mighty government, and mustered 
700,000 warriors in the field. All northern Europe had 
bowed before them ; and the Ostrogoths, the Gepidse, 
and Scandinavian kings, owned the supremacy of Atilla. 
This awful power now turned its course from the north, 
and hurled its burning legions into Europe. " The 
whole breadth of Europe, from the Euxine to the Adri- 
atic, was at once invaded, occupied, and desolated, by 
the myriads whom Atilla led into the field. Words the 
most expressive of total extirpation and erasure, are 
applied to the calamities they inflicted on seventy cities 
of the Eastern empire." In 450, the Hun threatened the 
east and west, and " mankind awaited the decision with 
awful suspense." — ( Gibbon) He ravaged the east, and 



INVASION OF THE VANDALS. 353 



turned toward the west, and changed it all to blood, and 
boasted that " the grass never grew on the spot where 
his horse had trod." Thus, by this burning warlike 
mountain of fire, was the third of the Roman world 
changed to blood, and its merchandise destroyed. Atilla 
is commonly called " the scourge of God." 



SECTION III. 
Third Trumpet — Invasion of Genseric. 

"And the third angel sounded ; and there fell a star 
from heaven, burning as it were a lamp ; and it fell upon 
the third part of the rivers and fountains of waters ; and 
the name of the star is called wormwood ; and many 
men died of the waters because they were made bitter." 
A star represents a king, and, by synecdoche, a kingdom ; 
a burning star descending represents a kingdom coming 
upon the empire, bringing fire or war. A lamp, also, 
represents a government, as we find in I. Kings xi. — 
(Sym. Die.) 

A river symbolizes a variety of things, according as it 
is connected with the text, and, with the old prophets, 
represented a king or kingdom. As it is used here 
with reference to the Roman world, it must bear the rela- 
tion to the empire of a leading power; and so, fountains 
must signify the heads of government. The rivers and 
fountains will therefore represent the controlling pow- 
ers of the empire, or its political seats of power. It is 
evident that the rivers and fountains do not represent as 
large a portion of the empire as the earth or sea, but 
rather the head of the empire. The star like a burning 

lamp, is not by any means so extensive a destroyer as 
30 



854 FALL OF THE WESTERN EMPIRE, 



the hail-storm or burning mountain. A lamp, we remark, 
is a symbol of religious power, and descending in fire, 
must represent a politico-ecclesiastic fanaticism. This 
burning, or warlike power, in its destruction of the heads 
of empire, exactly coincides with Genseric and the Van- 
dals, in their invasion and subjection of Rome and the 
powers of Italy. This power espoused the Arian reli- 
gion, and was the only one of the barbarous nations 
which invaded the empire, that propagated its religion 
by fire and sword. In 455, this people, under Genseric, 
invaded Italy, and, for fourteen days, Rome, once mis- 
tress of the w T orld, was given up to the licentiousness of 
the Arian Vandals and Moors. It was plundered of all 
its wealth that remained after the northern invasion. 
" By former ravages the power of Rome had been 
greatly weakened, but, by Genseric, it was so completely 
broken, that in a little time it was utterly subverted." — 
( Gibbon.) The waters were made bitter by the invasion, 
for the remains of the Roman Christian and pagan reli- 
gions were almost entirely ruined. 

For a full account of this invasion, see Gibbon's Roman 
History. 



SECTION IV. 
Fourth Trumpet — Fall of the Western Empire. 

"And the fourth angel sounded ; and the third part 
of the sun was smitten, and the third part of the moon, 
and the third part of the stars ; so, as the third part of 
them was darkened, and the day shone not for a third 
part of it, and the night likewise." The sun, we have 
seen, represents the civil power; and the stars repr^ent 
princes of provinces ; and the moon represents the c^ urch. 



FALL OF THE WESTERN EMPIRE. 355 



The sun and moon of the Roman empire coincide with 
the iron and clay of the great image. A third part of 
these being smitten, shows that one third of the empire 
would be eclipsed. The day and night relate to the time 
of the duration of this eclipse of the sun by day, and the 
moon and stars by night. As a day of twenty-four 
hours represents a year, by analogy, a year represents a 
prophetic year, and two thirds of such a year will equal 
three hundred and twenty-five and one third solar years. 
At the end of this time the sun and moon, and stars, 
were to shine again, since they were only to be eclipsed 
for one third of a day, and one third of a night. 

This vision plainly represents the overthrow of the 
seat of power of the empire in Europe under Rom- 
ulus Augustus, by Odoacer. By this the Roman civil 
power, and the Roman church, and all their principal 
dignities and provinces, were subjugated, and placed 
under the feet of the northern invaders. This over- 
throw is commonly stated to have been in 476, but Gib- 
bon says there is no certainty about this date, but that 
the event happened about this time. Now, on Christmas 
day of 799, or about 800, A. D., the Western empire 
was restored by Charlemagne, and the church, and 
princes, and provinces, were restored to splendor again. 
If, from this epoch, we subtract three hundred and twenty- 
five and a third years, we are carried back to the 25th of 
August, 474, A. D. This is certainly a very close coin- 
cidence, and is as conformable to history, as history is 
to truth. 

Daniel described the broken state of the empire ; and 
John, in these four trumpets, gives us the modes by 
which it was broken. 



356 SARACENS. 



SECTION V. 
Fifth Trumpet — First Woe, or Saracenic Invasion. 

The predictions already given, related wholly to the 
European part of the empire; we now come to predic- 
tions of the breaking up of the Eastern empire, which 
stood longer than the Western. The breaking is by more 
permanent agencies than those which broke the Western, 
and by way of pre-eminent distinction, are called woes. 
Three of these eras of woes are announced ; two of them 
apply to the east, and south of the empire, as origina- 
tors of these woes ; and the third begins at the fall of 
the empire church, and thence extends to the destruction 
of monarchy. 

" Wo, wo, wo to the inhabiters of the earth, by rea- 
son of the other voices of the trumpet of the three 
angels, which are yet to sound." — Rev. viii. 13. 

1. " And the fifth angel sounded, and I saw a star fall 
from heaven, unto the earth." A star is a symbol of 
some power; and its falling to the earth from heaven, 
denotes the descent of new calamities to the empire. 
Heaven, ordinarily denotes the church, or its place; but 
in the political world, it denotes the symbolic region 
where political clouds, and storms, and meteors form, and 
descend to the world. 

2. "And to him was given the key of the bottomless 
pit." A key symbolizes power; as the "key of David." 
" The bottomless pit," is a prophetic symbol, and indi- 
cates some place in the world, which may properly be 
symbolized by the term used. It means a deep of 
innumerable desperate spirits, or barbarians. 

3. "And he opened the bottomless pit." That is, the 
way of invasion was opened to barbarians. 



SARACENS. 357 



4. " There arose a smoke out of the bottomless pit, as 
the smoke of a great furnace, and the sun and the air 
were darkened by reason of the smoke of the pit." 
Smoke symbolizes several things, but is used to repre- 
sent the coming of war ; it also represents false dactrine 
in motion. Isaiah foretold war by this symbol ; as u out 
of the north there cometh a smoke." — (Sym. Die.) 
The sun being darkened by the smoke, symbolizes that 
the civil power of the empire would be greatly disturbed 
by it. The air symbolizes the place of evil spirits, or an 
evil people generally, throughout the empire. A great 
and warlike error is, therefore, to be understood by the 
symbols, as threatening the empire generally, and the 
eastern empire particularly ; as the sun, or civil power, 
was already observed in the west. 

5. "And there came out of the smoke locusts upon 
the earth, and unto them was given power as the scor- 
pions of the earth have power." Locusts symbolized 
hostile armies, among the prophets. — See Jer. xlvi. ; 
Na. iii. ; Deut. xxviii. ; Ps. Ixxviii. ; Amos vii. ; Ex. x. ; 
Judges vi. and vii. Scorpions are wicked or impious 
enemies, Ezk. ii.; Eccl. xxvi. 

6. "And it was commanded them that they should not 
hurt the grass of the earth, neither any green thing, but 
only those which have not the seal of God in their 
foreheads." The seal of God plainly represents true 
Christians, in opposition to the impious professors of 
Christianity in the empire. 

7. "And to them it was given not to kill them, but 
that they should be tormented five months ; and their 
torment was as the torment of a scorpion when he 
striketh a man. And in those days shall men seek death, 
and shall not find it ; and shall desire to die, and death 
shall flee from them." This shows that the government 



358 SARACENS. 



would not be overthrown, but that it would be terribly 
afflicted. 

8. "And the shapes of the locusts were like unto 
horses prepared unto battle ; and on their heads were, as 
it were, crowns like gold ; and their faces were as the 
faces of men, and they had hair as the hair of women ; 
and their teeth were as the teeth of lions. And they 
had breastplates as it were breastplates of iron ; and the 
sound of their wings was as the sound of chariots, of 
many horses running to battle. And they had tails as 
the tails like unto scorpions, and there were stings in 
their tails ; and their power was to hurt men five months. 
And they had a king over them, which is the angel of 
the bottomless pit, whose name in the Hebrew tongue is 
Abaddon, but in the Greek tongue hath his name 
Apollyon. One wo is past." This whole account is 
plainly doubled, as the mention of the five months twice 
clearly shows. The whole prophecy represents plainly 
the Saracenic conquests and empire. The locusts repre- 
sent the militant Mohammedans, and the king symbol- 
izes the civil authority under which they were organized. 
Newton and others have interpreted this trumpet so well, 
that their views need but little revision. The reader can 
see our improvements, by comparing our points of differ- 
ence. These hosts sprung up from Mahomet, but, in his 
day, no attack was made upon the empire ; but the smoke 
had ascended from him, and filled the empire with fear- 
ful forebodings. In 632, the invasion of the empire 
began ; and the last attempt of the Saracens w T as made 
against Eome about A. D. 848. From the first invasion 
to the last, as near as can be estimated, was 215^- years, 
and the five months during which this scourge was to 
continue, equal 215 years and 175 days. 



TURKS. 359 



SECTION VI. 

Sixth Trumpet, and Second Woe — Turkish Invasion. 

" Behold, there come two more woes hereafter. And the 
sixth angel sounded, and I heard a voice from the four horns 
of the golden altar which is before God, saying, to the 
sixth angel, Loose the four angels which are bound in the 
great river Euphrates." The Eastern empire had stood 
firm amid all the assaults of the Saracens, for their com- 
mission was to torment the empire, but not to overthrow 
it ; but now comes up a power to annihilate it. 

1. The four angels in the Euphrates find a full coinci- 
dence in the four sultanies of the Turks ; the capitals of 
which were Bagdad, Damascus, Aleppo, and Iconium. 
In the year 1299, A. D., these were combined, under 
Otbman, and began their conquest and destruction of the 
east. The sultanies were near, and on the Euphrates. 
Gibbon says, the first attack of this power on the eastern 
empire was " on the 27th July, 1299 ; " and that, from 
the conquest of Prusa we may date the true era of the 
Ottoman empire. 

2. u And the four angels were prepared for an hour, 
and a day, and a month, and a year, to slay the third part 
of men." The third part of men means the third part 
of the empire ; and as the west was already slain, or 
broken down, the eastern, or Asiatic, empire must be 
meant ; and it was here the Turks prevailed, and do pre- 
vail at the present day. The period of this prevalence 
over Asia, or the eastern empire, was to be for 13 T §4 
months, or for 561 years and 357 days. — (See discovery.) 
If we date this on the 27th July, 1299, we are brought 
down to the year 1861, and about the fourth of July, 
for the date is old style, or eleven days too much. 



360 TURKS. 

3. "And the number of the army of the horsemen 
were two hundred thousand, and I heard the number of 
them." The Turks were generally horsemen, and hence, 
their whole host or population is represented by that sym- 
bol. As to the great number of them, it may have had 
a literal accomplishment by the time the empire falls. 
They boasted that they produced cavalry by the million. 

4. " And thus I saw the horses in the vision, and them 
that sat on them, having breastplates of fire and ja- 
cinth, (or hyacinth) and brimstone ; and the heads of the 
horses were as the heads of lions ; and out of their mouths 
issued fire and smoke and brimstone. By these three 
was the third part of men killed ; by the fire and the 
smoke and the brimstone, which issued out of their 
mouths." Here is an evident allusion to the use of gun- 
powder and ordnance, which were first used extensively, 
by the Turks, in the subjection of the east and attacks 
upon the west. 

5. " For their power is in their mouth and in their 
tails ; for their tails were like unto serpents, and they 
had heads, and with them they do hurt." The mouth 
here represents civil and military authority, and their 
tails represent doctrine, or their church, as the tail of 
the dragon. The Turkish government was an absolute 
despotism, and exceedingly cruel, and their church was 
the Mohammedan. The horses' heads and tails are a 
collective representation of the whole Turkish system, 
civil, military, and ecclesiastical. They fully overturned 
the eastern empire and Africa, and were the heirs of the 
Saracens ; so that they may be properly said to have 
destroyed the third part of the Roman empire. 

6. " And the rest of the men that were not killed by 
these plagues." That is, those parts of the old empire 
in the west, which were not overturned by the Turks 



TURKS. 361 



" Yet repented not of the works of their hands, that they 
should not worship devils, and idols of gold and silver, 
and brass and stone, and of wood, which neither can see, 
nor hear, nor walk." These symbols are put for the 
idolatry of the western church. The Mohammedans and 
Jews both charged upon the west, that, in the worship of 
saints they were idolaters. " Neither repented they of 
their murders." — The murder of true Christians. " Nor 
of their sorceries." — Their deceptious arts over the peo- 
ple. "Nor of their fornication." — Monachism was the 
universal and fruitful source of this sainted crime in 
Europe. " Nor of their thefts." — They " stole the livery 
of heaven to serve the devil in," and swindled the peo- 
ple out of their money, under pretense of giving them 
salvation in exchange. 

7. " The second woe is past." That is, it will be past 
at the fall of Turkey, and not before. It certainly will 
not close till after the rise of the witnesses, and the fall 
of one of the principal or tenth parts of Europe, at the 
coming insurrection ; because the end of the woe is placed 
in the text as occurring there. — Kev. xi. 14. The fall 
of Turkey is to be simultaneous with this rising of the 
witnesses. We have placed it in 1861, but, unless we 
are greatly mistaken, the witnesses will rise much sooner. 
But we can not be far in error. We have been less par- 
ticular than usual in explaining these trumpets, because 
they have, for the most part, been properly explained by 
Newton, Faber, and others. 



31 



362 UNITED STATES. 



SECTION VII. 



Seventh Trumpet — Rise of the United States and Fall op 
Monarchy. 

1. " And the seventh angel sounded." This period 
of prophecy had already been announced by the great 
angel who came down with the little book. He said 
" in the days of the voice of the seventh angel, when he 
shall begin to sound, the mystery of God should be fin- 
ished, as he declared to his servants the prophets." The 
mystery referred to, must be the development of .the 
nationality of God's Israel ; for this is the great mystery 
that has been concealed from Christians and the world. 
The disciples had asked Christ, " if he would at that time 
restore the kingdom to Israel," and he had replied, that 
it was not for them to know the times and seasons 
which the Father hath put in his own power." Here, the 
restoration to nationality is the object and answer of the 
question proposed, and hence the mystery was to be 
solved at the beginning of the seventh trumpet period. 

2. "And the seventh angel sounded, and there were 
great voices in heaven, saying, The kingdoms of this 
world are become the kingdoms of our Lord, and of his 
Christ ; and he shall reign forever and ever." As we 
have already seen, in the vision of the woman and her man 
child, that the kingdom of God and Christ had come, the 
beginning of the seventh trumpet must coincide with it. 
But as the kingdoms that came after the three and a half 
times were composed of tw T elve stars, or the confedeiacy 
of God's Israel, so must these kingdoms be twelve ; and 
as the former did not fill the world at their origin, but 
divided it with the dragon, so must these new kingdoms. 
This truth is further decisively settled, by the facts that 



UNITED STATES. 363 



the seventh trumpet period was to be a long one, and, 
during its progress, the seven vials of wrath were 
to be poured out on the earth, and the dragon wa3 
not to be chained till its close ; and these kingdoms are 
announced as occurring at its beginning, and the great 
angel said, that at this beginning, the mystery should be 
finished, and not at its dose. Again ; the very text itself 
is proof of our position, for in the original, the words are 
Jtai hasilciai ton kosmou ton kuoiou hiimon / these, 
translated literally, signify the kingdoms of the world of 
our Lord. The word kosmou, translated world, has 
thirty-five definitions, and one of them is " world," and 
another is " the people or territory of Israel." — {Greek 
Lexicon?) As the prophecy is symbolic, the term world 
can not be forced into a literal signification, but must 
coincide with the context and the nature of things among 
which it appears, and must harmonize with them. And 
as it can not, when taken in a literal sense, at all har- 
monize with succeeding prophecies, it must have the 
symbolic sense we give it. Again ; if it were literally 
true, then it would be the Millennium or final kingdom, 
which it certainly is not, as the succeeding revolutions 
among the nations show. That it is the vestibule of the 
Millennium, we freely admit. 

3. "And the four and twenty elders, which sat before 
God on their seats, fell upon their faces, and worshiped 
God, saying, We give thee thanks, O Lord God Almighty, 
because thou hast taken to thee thy great power, and 
hast reigned." Here the dual symbols of Israel give 
God glory for the great restoration, and the establishing 
of a nationality on the earth, with himself and Christ 
as head. 

4. "And the nations were angry." That is, they were 
greatly disturbed at the rise of the new order of things, 



364 UNITED STATES. 



and provoked to great hostility, and prepared for revo- 
lution. "And thy wrath is come:" that is, the threat- 
ened judgment of God upon the destroyers of his people. 
"And the time of the dead, that they should be judged :" 
that is, the time for pouring judgments on account of the 
souls slain and under the altar, as seen in the fifth seal. 
"And that thou shouldest give reward unto thy servants 
the prophets:" a prophet is the common scriptural 
appellation of a teacher of God's truth. The reward 
may be the elevation of this class in society. "And the 
saints :" that is, Christians generally. "And to them 
that fear thy name, small and great :" that is, to the 
observers of God's practical laws, by mankind generally; 
it is a comprehensive and emphatic repetition of the 
reward to all true Christians, of every name. "And 
shouldest destroy them which destroy the earth:" that 
is, the whole Roman power, the church and state, or all 
the iron and clay. 

The affirmation of these elders, after the coming of 
the nationality to Israel, is a. full prophetic programme 
of the whole of the seventh trumpet period. We can 
not well imply from it a literal resurrection and spiritual 
judgment day and second advent, for the symbolic terms 
are not strong enough to give grounds for such opinion ; 
besides, the prophecy is generally political, rather than 
spiritual. 

5. "And the temple of God was opened in heaven, 
and there was seen in his temple the ark of his testa- 
ment ; and there were lightnings, and voices, and thun- 
derings, and an earthquake, and great hail." This is 
immediately introductory to the vials of wrath and the 
angels from Mount Zion, and is prophetic of their 
introduction. The temple represents the nationality of 
Israel, as we have shown; and the ark must represent 



UNITED STATES. 365 



the promises that it should be restored. The lightnings, 
thunderings, and voices, symbolize the preparation of 
the political heavens for the changes about to transpire ; 
and the earthquake announces the first great shock that 
overturns the scepter of monarchy, and opens the way 
for its final doom. The seventh trumpet, being the final 
period of the sufferings of the church, it is twice predicted, 
and each panorama of the era will claim our attention. 

Paragraph I. 

FIRST PANORAMA OF THE SEVENTH TRUMPET. 
CLAUSE I. 

First View. United States. — "And I looked, and 
lo, a lamb stood on mount Zion, and with him a hun- 
dred forty and four thousand, having their Father's name 
written in their foreheads." — Rev. xiv. "And they sung, 
as it were, a new song before the throne, and before the 
four beasts, and the elders. And no man could learn 
that song, but the hundred and forty and four thousand, 
which were redeemed from the earth." " These were 
redeemed from among men, being the first fruits unto 
God and the Lamb." This is so poetic, that we dislike 
to translate it into matter of fact on earth. But it was a 
prophecy of things on earth, for Christ said so to John. 
The order of its realization is placed before the conver- 
sion of the world ; for the angel, with the gospel to con- 
vert all the world, goes out after it was fulfilled. As it 
came at the sound of the seventh trumpet, and before the 
evangelization of all the world, it coincides with the rise 
of the kingdom of Christ, at the end of the 1260 days of 
the witnesses, and the three and a half times of the 
woman with twelve stars ; and must coincide, therefore, 
with the United States. 



366 UNITED STATES. 



1. The Lamb. — This, as we have seen, represents 
Christ and his government. A lamb, wounded and re- 
stored, shows that the nationality had been dead, but, 
like Jesus, had revived again. 

2. The Company of the Lamb. — As the lamb sym- 
bolizes the rise of a great Christian nationality, with 
Christ as its only head, the company properly represents 
the church of Christ. Twelve thousand being from every 
tribe, makes one hundred and forty-four thousand, which 
indicates Israel restored. 

3. Mount Zion. — This is the city of David, and was 
called Ariel, or the double city. So that this new king- 
dom, now come, is twice doubly represented ; once by 
the lamb and his company, and again by the double 
city. .Mount Zion may also represent the religion upon 
which the new government stood, and in that case the 
lamb coincides with the temple ; his company with the 
worshipers in the court of Israel, or court of the altar ; 
and Mount Zion will coincide with the altar which sym- 
bolizes religion. 

4. The New Song. — This symbolizes the different 
condition of Christians in the free country of Christ, from 
that elsewhere. The song of the Christians in America, 
at our nation's birth, was, indeed, a new song. Never, 
since Miriam tuned the timbrel of redemption, and led 
the host, singing the song of Moses, had such a scene 
been witnessed, as that when our fathers entered the 
temple of God, and exulted over the dragon, and sung 
the new song of honor to the Lamb. Through seas of 
blood the church had sailed ; moldering arches of ages 
had darkened it with woe ; flanked by dungeons ; ob- 
structed by fires of martyrdom ; hunted in the walder 
ness ; chased by the wolves of hell ; driven to ocean ; 
pursued by the dragon and his angels, it conquered ; it 



CHRISTIANITY FREE. 367 



was free ; it was redeemed ; it stood on Mount Zion, 
and shouted salvation to God ! 

The first fruits means the first people in the realizing 
age that had chosen God as their only king. The first 
fruits were those old pious men from Plymouth rock to 
Georgia's glades, who cast the dragon from the church, 
and spurned a human head from the altar of their God. 
None upon earth can sing the song we sing, but those 
who deny prelates and kings the headship of the church. 

5. One Hundred and Forty -four Thousand. — From 
close calculation, we find, there were just about this 
number of adult professed Christians in our country at 
its organization. 

CLAUSE II. 

Second View. The Church and State Free. — The 
next vision in the panorama is one of great glory. 
" And I saw another angel fly in the midst of heaven, 
having the everlasting gospel to preach unto them that 
dwell on the earth, and to every nation, and kindred, 
and tongue, and people, saying, with a loud voice, 
Fear God and give glory to him, for the hour of his 
judgment is come, and worship him that made heaven 
and earth, and the sea, and the fountains of waters." 
This preaching of the gospel is symbolic, for it had been 
preached from the days of the Christ. The angel had, 
however, been bound, and in the wilderness ; and the 
holy city had been trodden under foot for ages ; and it 
was not till the rise of our country that the gospel was 
preached with freedom. The flying of the angel in the 
heavens, symbolizes that preaching and the church were 
now free, and would continue so. This preaching sym- 
bolizes all gospel agencies, such as the press and pulpit, 
and missionary and bible operations. As the angel went 



368 FALL OF THE WESTERN CHURCIT. 



through the heavens or church generally, this going forth 
to all nations represents the universal agency of the 
awakened church to evangelize the world. It is also 
remarkable, that just as soon as the church has been 
ready to send the gospel abroad, the old barriers have 
been broken down, and the door to its preaching has 
been opened. But tins angel, at this period, coincides 
with the fiery stream from the throne of the ancient of 
days, and must represent a political gospel also. This 
view is confirmed by the declaration of the angel, that 
the hour of God's judgment was come. This is no other 
than the political judgment of the ancient of days, that 
was to destroy the Roman monarchy. It is also con- 
firmed by the destruction of Babylon, which followed, 
and which was the result of the doctrines of this angel. 

CLAUSE III. 

Third View. Fall of the Western, or Latin Church. 
"And there followed another angel, saying, Babylon 
is fallen, that great city, because she made all nations 
drink of the wine of the wrath of her fornication. 57 
Babylon coincides with the beast with a wounded 
head, and with the harlot on the beast from the pit, and 
is the imperial church of Italy and Europe. This will 
be overthrown before Europe and England, for such is 
the chronological order in which its destruction is placed. 
It is the third great work in this seventh era, or time of 
the end. 

CLAUSE IV. 

Fourth View. Threat Against Great Britain. — 
"And the third angel followed them, saying with a loud 
voice, If any man worship the beast and his image, and 
receive his mark in his forehead, or in his hand, the 
same shall drink of the wine of the wrath of God, which 



UNITED STATES AT WAR "WITH EUROPE. 369 



is poured out without mixture into the cup of his indig- 
nation. * * And they have no rest, day nor night, 
who worship the beast and his image, and whosoever 
receiveth the mark of his name." As these particulars 
designate the British empire, and this threat is first ad- 
dressed to those who honor the Roman church, and those 
who sustain the English church, or to Romish Ireland 
and Puseyite England, Scotland comes in for its share, 
as having in its imperial church the " mark of his 
name." As this threat follows the doom of Romish 
Europe, it must allude to the new and threatening atti- 
tude affairs will then assume, with regard to the church 
question in England and Ireland, and, finally, in Scot- 
land. The utter destruction of these churches will fol- 
low, as is indicated by the spiritual torments they will 
receive in the world to come, w r hich symbolize annihila- 
tion forever. " Here is the patience of the saints ; " 
that is, the end of their waiting. " Blessed are the dead 
who die in the Lord from henceforth : " this passage is 
peculiarly appropriate to this period, or it would not 
have been asserted here. Why it should be so, let events 
determine. Doubtless it signifies that the laborer's works 
will never be interfered with, but will prosper in accu- 
mulating usefulness, without any interruption, to the end 

of time. 

clause v. 

Fifth View* Overthrow of Europe hy America. — 
"And I looked and behold a w r hite cloud, and upon the 
cloud one sat like unto the Son of man, having on his 
head a golden crown, and in his hand a sharp sickle." 
This symbolizes the United States. A cloud represents 
a body of power and people ; as " a great cloud of wit- 
nesses." Being white, it denotes a Christian people ; 
and, being raised from the earth, shows its superiority 



870 OVERTHROW OF BRITIAN. 



over all opposition. A man symbolizes a body of gov- 
ernment resting on Christianity ; the diadem of gold on 
his head, shows his imperial or supreme power over the 
nations ; the gold of his crown shows that his govern- 
ment is a unity and precious ; his sickle shows his war- 
like power, and preparation for the harvest of war. The 
cloud, and the man upon it, coincide with the dual form 
of Israel restored ; and, being in the image of the Son 
of man, confirms its application to the Israel of Christ. 
As he was to reap the earth, or Roman Europe, he coin- 
cides with the stone from the mountain ; the ancient on 
his throne ; the man child from the woman ; and the 
man with many crowns, on the white horse ; and, as 
these coincide with the United States, so must he also. 

"And another angel came out from the temple, crying 
with a loud voice, to him that sat on the cloud, Thrust in 
thy sickle and reap, for the time is come for thee to reap, 
for the harvest of the earth is ripe." The angel from 
the temple is an agency from the civil government, call- 
ing upon the United States to strike for the world's re- 
demption from monarchy. The time being come, show r s 
that the war would not have been seasonable at an earlier 
period, but that now forbearance was no virtue. 

"And he that sat on the cloud thrust in his sickle on 
the earth, and the earth was reaped." This single thrust 
of the sickle coincides with the single stroke of the stone 
upon the feet of the image, and is the battle of the great 
day. How swift the work of overthrow will be ! how 
dreadful the fray when the thrones shall be cast down by 
our republic ! 

CLAUSE VI. 

Sixth View-. Overthrow of Britain. — "And another 
angel came out of the temple which is in heaven, he also 
having a sharp sickle." As the temple represents the 



OVERTHROW OF BRITAIN. 371 



civil department of Christ's Israel, this other angel with 
a sickle must represent some warlike Christian power, 
about to attack England. This angel must be identified 
with the man on the white cloud, since, in the taking of 
the beast, the false prophet is taken with him, by the 
man on the white horse, who coincides with the man on 
the cloud. Attempts may be made by the liberals of 
England to change their monarchy, and we shall be in- 
volved. The Irish, or Scotch, it would seem, then, may 
coincide with this angel primarily, or the liberal party in 
England. 

2. "And another angel came out from the altar, which 
had power over fire." That is, a war-producing agency 
was to be manifested from the religion of the country. 
"And cried with a loud cry to him that had the sharp 
sickle, saying, Thrust in thy sharp sickle, and gather the 
clusters of the vine of the earth ; for her grapes are fully 
ripe." This was a call from religion, or a Christian 
people, to the civil power of Christianity, to enlist in 
war, or in a revolution. 

3. " The vine of the earth," must be that empire 
which grew up from the Roman empire, and coincides 
with the two-horned beast from the earth, or the British 
empire. This application must be correct, for the reap- 
ing of the earth and the vine, coincides exactly with the 
taking of the beast and false prophet. A vine repre- 
sents a church, and its clusters represent the government 
which grows up out of it. The gathering of the clusters 
will, therefore, represent the overthrow of the British 
monarchy. Its grapes will soon be fully ready to be 
trodden out. 

4. "And the angel thrust in his sickle into the earth, 
and gathered the vine of the earth, and cast it into the 
great wine-press of the wrath of God." This reaping 



372 MILLENNIUM. 



implies the declaration of war, and grappling with the 
mighty power of Britain. The wine -press of the wrath 
of God, symbolizes the most terrific destruction by war. 

5. "And the wine-press was trodden without the 
city. 55 This represents that the great war would not be 
on the continent of Europe, but outside of it. The term 
city is, throughout Revelation, used to designate Roman 
Europe, in one of its forms, either the church or state ; 
hence, the w r ar was not to be in its limits. Perhaps it 
will be on the island of England. 

6. "And the blood came out of the wine-press, even 
unto the horse-bridles, by the space of a thousand six 
hundred furlongs. 55 This represents the greatest slaugh- 
ter spoken of in the history of the world. The extent 
of the country over which it spreads, or the real battle- 
field, is stated to be 1600 furlongs, or 200 miles. This 
will coincide with the length of England, but, if a fur- 
long be taken for a mile, it will coincide with the United 
States, as the battle-field. These two great battles coin- 
cide with Joshua 5 s two, in the conquest of Canaan ; in 
the first, he met the five powers of Canaan, and after- 
ward the remnant, in confederacy ; and so the United 
States will meet five great powers of Europe, and then 
the rest in confederacy, and slay them all. 

CLAUSE VII. 

Seventh View. The Millennium. — One of the seven 
angels, at the pouring of the last vial, gave John a full 
description of Roman Europe, church and state, and 
also of the powers that were to destroy them ; and gives 
two descriptions of the opening of the Millennium ; one 
by a view of the chaining of the dragon, and the other 
by the symbol of the marriage supper of the Lamb. 
Now, one of these two views appropriately belongs to 



MILLENNIUM. 373 



each panoramic history of the seventh trumpet period, 
to complete the harmony ; and the marriage supper, ap- 
propriately, belongs to the panorama we are now view- 
ing. It is recorded in the nineteenth chapter, beginning 
with the sixth verse. 

1. "And I heard as it were, the voice of a great mul- 
titude, and as the voice of many waters, and as the voice 
of mighty thunderings, saying, Alleluia, for the Lord God 
Omnipotent reigneth. Let us be glad and rejoice, and 
give honor to him, for the marriage of the Lamb is 
come, and his wife hath made herself ready." This rep- 
resents the end of the time of the end. Monarchy in 
Europe was now overthrown ; Babylon was in ashes ; the 
nations were free, and a new order of things appears ; 
and, at the dawning glory, the millions of the liberated 
fill the world with songs of thanksgiving to God ; the 
battle was over, the victory gained, and the saints pos- 
sessed of the kingdom, and the Christians ruled the 
world, and each man was now himself a king and priest 
to God, and the Christians " reigned on the earth." This 
period is the Millennial one, because it can be nothing 
else. The lamb symbolizes, as we have seen, the civil 
government of Christianity, with Christ as its only head. 
The lamb's wife, most appropriately symbolizes the true 
universal Christian church, as all will allow. As the 
harlot and beast, or imperial church and state, were 
removed, a new church and state necessarily and nat- 
urally succeed in their room ; the former had lived 
together incestuously, but the new relationship of law- 
ful union is represented by marriage. The union of 
the lamb and the bride represents, therefore, this new 
government, in which the Christian church and state fill 
their own sphere without unholy interference. The 
bride making herself ready, represents that the church 



874 MILLENNIUM. 



had purified itself from all Roman idolatry, and that she 
taught and received the gospel in truth. 

2. "And to her was granted that she should be 
arraj'ed in fine linen, clean and white, for the fine linen 
is the righteousness of saints." This shows that the bride 
represented the saints or Christians. The righteousness 
of the saints, represented by the fine linen, coincides with 
the freedom from the scarlet dress of Home and all her 
idolatry. 

3. "And he saith unto me, write Blessed are they 
which are called unto the marriage supper of the Lamb." 
That is, happy are they who then shall live and partici- 
pate in the new order of affairs in the world. 

"And who shall see that glorious day, 
When throned on Zion's brow, 
The Lord shall take the vail away, 
Which blinds the nation's now." 

So ends this panoramic history of the revolutionary 
period, called the seventh trumpet, or time of the end. 
The era began with 144,000 worshipers, but ends with 
countless millions. This vision of the period has given a 
full view of its spiritual matters ; and we now turn to the 
other panorama in which political visions predominate. 

Paragraph II 

SECOND PANORAMA. 

The Seven Vial Periods. — These prophecies are 
announced as beginning at the rise of the United States, 
as did the other panorama. 

CLAUSE I. 

First Vievj. United States. — 1. "And I saw another 
sign, great and marvelous. Seven angels having the 
seven last plagues ; for in them is filled up the wrath of 



UNITED STATES. 375 



God." That is, all the curses of God upon his political 
foes, were to be poured upon them during the seventh 
trumpet era. 

2. "And I saw, as it were, a sea of glass mingled 
with fire; and them that had gotten the victory over 
the beast, and over his image, and over his mark, and 
over the number of his name, stand on the sea of glass, 
having the harps of God." As the two panoramas of 
the seventh trumpet coincide upon the same epochs, the 
Lamb and his company on Mt. Zion, must coincide with 
these victors upon the sea of glass and fire. A sea rep- 
resents a body of people, or a particular sea represents a 
particular nation. Jeremiah compares the Medo-Persian 
power to a sea. Glass denotes purity and consistency, 
and fire denotes either the word of God or vengeance. 
As the Lamb and his company, therefore, coincide with 
the Israel of Christ restored, so does this dual or trinal 
nationality, composed of a state of Christian churches 
and the true religion. 

We have already shown that the beast, the mark, and 
his image, taken together, symbolized the trinal form of 
Great Britain ; and these victors were, therefore, those 
who had conquered Britain. Thus, again, the coinci- 
dence of these victory symbols with our countiy is 
remarkably accurate. From the revolutionary war, 
therefore, we shall look for the fulfillment of the viaPs 
curses which were to be of a political character. 

3. "After that, I looked and behold the temple of the 
tabernacle of the testimony in heaven was opened, and 
the seven angels came out of the temple, having the 
seven plagues." As the temple represented the civil 
power of Christ's Israel, these vials proceeding from it 
must be political curses, and as the tabernacle of the 
testimony was opened, we see the fact disclosed, that 



376 LOSSES OF BRITAIN. 



God had not forgotten his promise of old, to recompense 
judgment upon the heathen for their treatment of his 
people, but was now going to be as good as his word. 
After these angels came out of the civil department, one 
of the four beasts gave them seven vials of the wrath of 
God : that is, these agencies were put into operation by 
the civil government of Christ's Israel, and which is 
symbolized by all or one of the beasts. 

The temple being filled with smoke, so that none could 
enter till the plagues were fulfilled, shows, that after the 
rise of the United States, no other people could estab- 
lish a Christian republic, until the end of the seventh 
trumpet era. 

First Vial. Curse on Britain. — " I heard a great 
voice out of the temple, saying to the seven angels, Go 
your ways, and pour out the vials of the wrath of God 
upon the earth." This expresses that the curses should 
proceed from civil considerations. 

"And the first went and poured out his vial upon the 
earth ; and there fell a noisome and grievous sore upon 
the men which had the mark of the beast, and upon 
them which worshiped his image." That is, this vial 
was poured out upon the British nation, which was rep- 
resented by the image and mark of the beast. A sore 
symbolizes a great affliction, and one of long continu- 
ance ; and the grievous sore is a national calamity of 
great and continuous extent; and the sore of Great 
Britain was the loss of her most glorious jewels, the 
thirteen immortal stars that will forever adorn the 
temple of the free. Never did a nation suffer such a 
grievous sore and still survive, without prodigious feel- 
ing on account of the loss. 

Second Vial. Reign of Terror in France. — "And 
the second angel poured his vial upon the sea, and it 



REIGN OF TERROR. 377 



became as the blood of a dead man ; and every living soul 
died in the sea." The sea, generally, represents a body 
of people in a state of fusion or agitation. The changing 
of-the sea to blood, shows terrible devastation and blood- 
shed in the community called the sea. The death of 
living creatures symbolizes not mere individuals, but 
minor supports, or orders of state ; such as nobles, dukes, 
counts, earls, etc. This vial finds a coincidence in the 
reign of terror in France, which succeeded the British 
losses, and which also succeeded the revolution of 1789. 
During this whole period the whole of France became a 
scene of slaughter, and all vestiges of the former gov- 
ernment perished. Who is not familiar with this dread- 
ful era of blood ? 

Third Vial. German and Mountain Countries. — 
"And the third angel poured out his vial upon the rivers 
and fountains of waters, and they became blood. And 
I heard the angel of the waters say, Thou art righteous, 
O Lord, w 7 hich art, and wast, and shall be, because thou 
hast judged thus. For they have shed the blood of 
saints and prophets, and thou hast given them blood to 
drink, for they are worthy. And I heard another out 
of the altar say, Even so, Lord God Almighty ; true and 
righteous are thy judgments." The rivers and fountains, 
we have before shown, w r ere the heads of empire in 
Europe. Now, as the last head of the dragon in 
Europe was the German and Spanish empire, w T e look to 
this for its remaining strength, as coinciding with the 
rivers and fountains of waters. Now, this vial coincides 
w T ith the terrific desolation carried into the Germanic 
body and Spain, by the French. The German empire 
was shaken to its center by war, and was compelled to 
sue the French for its very existence. Savoy, the great 
destroyer of the Waldenses, was wrested from it ; the 
32 



378 FRENCH EMPIRE. 



United Provinces, and the Helvetic Confederacy, and 
Spain, were filled with blood by the French. These 
regions, and others not mentioned, were all great mur- 
derers of Christians ; and God, through France, gave 
them blood to drink. These countries were, literally, 
countries of rivers and fountains ; and, figuratively, were 
fountains of people, and heads of government. 

Fourth Vial. French Empire. — "And the fourth 
angel poured out his vial upon the sun ; and power was 
given unto him to scorch men with heat. And men 
were scorched with great heat, and blasphemed the name 
of God, which hath power over these plagues; and they 
repented not, to give him glory." The sun is the civil 
power of greatest magnitude in a firmament of states, 
and, as these vials were to be poured out upon the state 
system of Europe, the principal state in Europe, at the 
time of the vial, must be meant ; and this could be no 
other than France, when it was changed to an empire in 
1804. The scorching rays of this sun were felt by 
France itself, by Holland, Switzerland, Italy, Spain, and 
the west of Germany, and, indeed, by all Europe. 

Fifth Vial. Russia Invaded. — "And the fifth angel 
poured out his vial upon the seat of the beast ; and his 
kingdom was full of darkness ; and they gnawed their 
tongues for pain." As there were two beasts, the ques- 
tion is difficult to decide which one is referred to ; we 
think, however, that it was Russia, or the beast from the 
pit, from the close coincidence in fulfillment, and from 
the fact that the forty-two months were expired. The 
seat of a beast is his empire; and the filling of his seat 
with darkness, is the filling his empire with great afflic- 
tion ; darkness, with the old prophets, symbolized war 
and ruin. The French invasion of Russia is one of the 
most famous in history, and filled it with darkness : and 



WATERLOO. 379 



the people literally gnawed their tongues for pain, in a 
wide spread degree. 

Sixth Vial. Battle of Waterloo.— 1. "And the sixth 
angel poured out his vial upon the great river Euphrates, 
and the water thereof was dried up, that the way of the 
kings of the east might be prepared." 1. A flowing 
river is a nation in motion. Now, as the river Euphrates 
was the ancient river of Babylon, so this nation must 
bear a similar relation to the great Babylon, or Europe. 
At this era, the French was the great moving nation of 
Europe, and the cause of all its curses ; and, to check their 
career, would be to dry up the great river Euphrates. 
This drying up of the Euphrates, coincides with the battle 
of Waterloo, by which the tide of war, in Europe, was 
checked, and was followed by a comparative peace, of 
thirty or more years. 2. This cessation of war was to 
allow the kings of the east to be prepared for the final 
battle of the world. Now, by this cessation of the French 
empire, the kingdoms of eastern Europe have grown 
into great power; but especially has Bussia gathered 
the eastern kingdoms under its wings, and will gather 
more and more until the war. 

2. "And I saw three unclean spirits, like frogs, come 
out of the mouth of the beast, and out of the mouth of 
the dragon, and out of the mouth of the false prophet." 
A spirit, we have seen, symbolizes a doctrine, and an 
unclean spirit symbolizes an un-Christian doctrine. A 
frog has no scriptural exposition among the prophets, 
except that of a destroyer. — Psa. lxxviii. The ancients 
considered them inhabitants of the Stygian lake. The 
dragon represents the civil or monarchical power in 
Europe ; the beast from the pit coincides with Bussia ; 
and the false prophet coincides with the fifth head of the 
dragon, or England. Now, the year following the battle 



380 TRIPLE ALLIANCE. 



of Waterloo, the sovereigns of Europe agreed to the 
doctrines of the holy alliance. " The professed object of 
this triple alliance was to preserve the peace of Europe 
on the principles which God, in his revelation, has 
pointed out, as the source of tranquillity and prosperity. 
But the parties understood by these principles the main- 
tenance of despotic power, and made their engagement 
a pretext for resisting the efforts made subsequently by 
several nations, to establish constitutional freedom." — 
{Taylor's Hist.) The sovereigns of Russia, Prussia, 
and Austria, signed, at Paris, the league called the holy 
alliance. They declared in this their determination to 
make Christianity the basis of their actions, domestic 
and foreign. They asserted their divine right to govern 
" three brandies of one and the same Christian nation." 
They invited England to become a party ; the regent 
declined his signature, but expressed his approval. 

Legitimacy, church supremacy, and the divine rights 
of kings, were the three horrid doctrines really taught 
by Britain, Russia, and European monarchy, after the 
war with France. England spent $1,000,000,000 to es- 
tablish these three principles in the w r ar with France ; 
and yet England talks of being the bulwark of freedom, 
w r hile she has been to the world the bulwark of hell ; 
she holds these doctrines now in full, and will fight to 
uphold the most degraded despotism on earth. 

3. " For they are the spirits of devils, working mir- 
acles, which go forth unto the kings of the earth, and of 
the w T hole w 7 orld, to gather them to the battle of that 
great day of God Almighty." These doctrines have 
been proclaimed to monarchs as the true basis of their 
thrones, and they are now ready to sustain them by the 
sword against the rights of men ; and, undoubtedly, will 
ultimate in a confederacy of monarchs in Europe, for a 



LEGITIMACY — ABSOLUTISM — SUPREMACY. 381 



common cause and a common clanger will drive them 
together. That battle of the great day is the one pre- 
dicted at the beginning of time, and is now near at hand. 

4. "Behold, I come as a thief. Blessed is he that 
keepeth his garments, lest he walk naked, and they see 
his shame." This, doubtless, is a figure of speech, refer- 
ring to the coming of a people of Christ, that should 
break this grand coalition to atoms. The United States, 
as a legitimate child of God, has never been recognized 
by the Europeans ; it is stealing upon them as a thief. 
The passage can not refer to the second advent literally. 

5. "And he gathered them into a place, called, in the 
Hebrew tongue, Armageddon." The three spirits are 
here represented as one power, which shows a consolida- 
tion of the beast, dragon, and prophet. Armageddon, 
or plain of Esdrelon, or valley of Jezreel, was the greatest 
plain in the Holy Land, and where many great battles 
were fought. As the term is here used metaphorically, 
it must represent a great place in the land of Christ's 
Israel, which coincides with the literal term. Now, as 
the European power was to perish between the seas, this 
battle-field seems to coincide with the valley of the Mis- 
sissippi. This battle, it is plain, was not fought in this 
vial era, but the preparations, and calculations, and 
initiatory preliminaries, had been taken, that were soon 
to result in it ; and that, too, rather unexpectedly. 

Seventh Vial, Overthrew) of the Western Church. 
The Great Battles. Third Woe. — This era will close 
the warfare of the world, and work its great release. "We 
are now within its limits, and shall soon hear the clang of 
Michael's trumpet, that shall fill the earth with trouble, 
such as was never dreamed of here below. Great God ! 
prepare us against the deadly tide of woe that must roll 
over us soon, and deluge the globe with blood. 



§82 TALL OF CHURCH AND MONARCHY. 



1. "And the seventh angel poured his vial into the 
air." The air symbolizes the whole political firmament 
of Home, or the whole region of Satan's political rule in 
the old empire in Europe ; hitherto, the disturbances 
had been rather local, but now they were to be general. 

2. "And there came a great voice out of the temple 
of heaven, from the throne, saying, It is done ; " that is, 
the last curse of God on men has begun, and will soon 
close the drama of the strife for freedom. 

3. u And there were voices, and thunders, and light- 
nings." These are the symbols of a coming political 
storm. 

4. "And there was a great earthquake, such as was 
not since men were upon earth ; so mighty an earth- 
quake, and so great ; and the great city was divided 
into three parts ; " or, more literally, (according to Gries- 
bach,) " was affected in three parts ; " that is, three great 
parts were prominently affected by the shock. Now, if 
we look to the political earthquake in Europe, in 1848, 
we find it the greatest period of insurrection ever known 
"upon earth ; and, also, that Europe, or the great city, 
was mostly affected in three great parts, the German 
empire, France, and Italy, by these insurrections. The 
coincidence is remarkably accurate. 

5. "And the cities of the nations fell." It is also 
remarkable that, in 1848, the cities were universally 
overthrown ; and the cities, generally, took the lead in 
the great uprising and overthrowing. As the shock of 
a natural earthquake soon passes away, so this political 
one ceased, and only its traces of destruction are visible, 
for the natural order of things has been resumed. 

6. " And great Babylon came into remembrance 
before God, to give unto her the cup of the wine of the 
fierceness of his wrath." By comparing this last vial 



FALL OF THE STATE CHURCH. 383 



period of this panorama with the events of the first pan- 
orama, we shall see that the gospel angel filled an era 
from the rise of our country to the fall of Babylon ; and, 
by consequence, the angels and events which follow him, 
all coincide with the era of the seventh vial, beginning 
with the fall of Babylon. Babylon is the state church 
in Europe, of which the papal power is the head. This 
whole power is now to be overthrown w T ith terrible 
slaughter. "And every island fled away, and the moun- 
tains were not found ; " that is, all the state church in- 
stitutions are to be overturned ; not a parish, nor a 
bishoprick is to remain ; all of its glory is to perish. 

7. "And there fell upon men a great hail out of 
heaven ; " that is, a terrible destruction by war fell upon 
the minions of Babylon, the officers and establishments 
of the church. " Every stone about the weight of a 
talent." Nothing can intimate a speedier and more 
complete overthrow than this. Hail like this, falling 
thick as rain-drops, would, in ten minutes, demolish all 
creation. "And men blasphemed God, because of the 
plague of the hail; for the plague was exceeding great." 
The term men symbolizes a collective body ; and here it 
represents the people of Babylon who were not involved 
in the immediate destruction. At this annunciation the 
prophet receives a full description of the two great 
powers which are to be overthrown, and also of their 
destroyers. 

To these we shall now turn. We must, however, 
enumerate the great occurrences belonging especially 
to this vial. It begins with the earthquake, or insur- 
rections of 1848, and then discloses the fall of Bab- 
ylon, or the western state church ; and then the con- 
quest of Europe and Britain by the United States. The 
fall of Babylon, in the first panorama, coincides with its 



384 THE EMPIRE, AND EMPIRE CHURCH. 



fall here; the troubles of England also coincide with the 
fall of Babylon ; the reaping of the earth, by the man on 
the cloud ; and the reaping of the vine, by the angel from 
the temple, coincide with the taking of the beast and 
false prophet, by the man on the white horse. Keep 
these points in view. We now turn to the description 
of the great subjects of destruction, and their destroyers ; 
they are as follows : Babylon and its destroyers ; the ten 
kingdoms and Russia ; the beast ; and the man on the 
white horse. 

CLAUSE II. 

Second View. Babylon and the Beast, or the State 
Church, and Russia and Europe. — "And there came 
unto me one of the seven angels which had the seven 
vials, and talked with me, saying unto me, Come hither, 
I will show unto thee the judgment of the great whore 
which sitteth upon many waters." This declares that 
he will show the destruction in a clear light. " With 
whom the kings of the earth have committed fornication, 
and the inhabitants of the earth have been made drunk 
with the wine of her fornication. So he carried me 
away into the wilderness ; and I saw a woman sit upon 
a scarlet-colored beast, full of names of blasphemy, 
having seven heads, and ten horns, &c., &c. And upon 
her forehead was a name written : Mystery, Babylon 
the Great, the Mother of Harlots, and Abominations 
of the Earth. And I saw the woman arunken vvdth the 
blood of the martyrs of Jesus." After this description, 
an interpretation, or another view is given of four par- 
ticulars. "I will tell thee the mystery of the woman, and 
of the beast that carrieth her, which hath seven heads 
and ten horns." 

1. The beast. — "The beast thou sawest was, and is 
not." A beast, we know, represents an empire; and 



CHURCH AND STATE UNION. 385 



the seven-headed beast with a wounded head, and the 
seven-headed dragon coincide, in their great features, 
with this beast from the pit ; but as the seven-headed 
beast, with the wounded head, was the Roman universal 
church, it here coincides with the harlot Babylon ; and 
this beast from the pit must coincide with the dragon ; 
and, therefore, it represents the Romish empire. This 
empire, says the text, " was and is not." The symbol is 
constructed so as to take in the whole history of the em- 
pire, from the day the harlot was seated upon it, or the 
church was united to it : it " was and is not," shows 
that the empire, as originally formed, had ceased to exist 
at this time. The time of the seeing of this vision was 
in the seventh trumpet period, and in the last vial period 
of it ; for so the text states, and, of course, the condition 
of the Roman empire in that period, is the one in which 
the apostle stood, looking backward to the past, and for- 
ward to the future. 

"And shall ascend out of the bottomless pit." This 
we have seen coincides with Asia, or barbarism. The 
empire of Rome is, therefore, to arise again, and the 
origin of this last formation is to be in Asia, or, perhaps 
more properly, among endless swarms of barbarians. 
With this description, Russia exactly coincides. "Ifc 
began in 1462, with Ivan, of the family of Ruric ; and 
up to this time, the different parts of those vast regions 
had been ruled by many petty chiefs." — {Taylor^) 

" And go into perdition." That is, the empire shall 
be reformed in its original dimensions, and then be de- 
stroyed. " And they that dwell on the earth shall won- 
der," (whose names were not written in the book of life 
from the fall of the world). That is, all, but true Chris- 
tians, shall wonder at the domination of Russia over 
Europe. 

33 



386 CHURCH AND STATE UNION. 



" "When they behold the beast that was and is not and 
yet is." That is, when they shall see the empire, now 
broken but still existing, arising to its original extent. 
From this it is clear that the empire, in its broken con- 
dition, is still regarded as the Eoman empire ; this will 
be further evident from what follows. 

" And here is the mind which hath wisdom. The 
seven heads are seven mountains on which the woman 
sitteth." A mountain always signifies a superior and 
great empire or kingdom : the woman, therefore, or Eo- 
man church, was to rest upon seven great governments. 
To make these mountains coincide with the seven little 
hills of the city of Rome, is the lowest depth of absurdity. 

" And there are seven kings." This is but a repeti- 
tion, or double declaration, of the fact that the Roman 
church would rest upon seven great heads of empire. 
These seven mountains, and seven kings, coincide with 
the seven heads, for the text says so ; and, as the heads 
represented the great successive forms in which the 
empire would exist, the mountains and seven kings do 
the same. 

" Five are fallen, and one is, and the other is not yet 
come." This at once shows that these heads, or govern- 
ments, were to succeed each other chronologically. Five 
were fallen ; that is, had ceased to be " lords of the ascen- 
dent." The sixth was dominant at the time of this vision, 
and must have been the British empire. Another su- 
preme autocracy was to arise before the destruction of 
Babylon. " And when he cometh he must continue a 
short space." The last head will continue as an empire 
but a very little time. 

" And the beast that was and is not, even he is the 
eighth, and is of the seven." That is, the old empire 
which was broken, and is now broken, will be united 



CHURCH AND STATE UNION. 387 



in one head or government, which will constitute the 
eighth form in which the empire shall appear. As it 
was to be of the seven, and yet was the eighth, and as 
the eighth was to be as the first empire in magnitude 
and power, it follows that it thus would be the seventh 
empire in one sense, and the eighth in another. Now, 
the Roman empire before it was divided was represented 
by a beast with a single head ; but as it was to be existent 
in seven other forms, the seventh of these divisions would 
be the eighth, counting in the original head or universal 
consolidated empire. And as tl^e last head of the seven 
was to coincide with the first beast, (verse 8,) which is 
not reckoned among the divided seven heads, it fol- 
lows that the seventh autocracy of the heads would 
really be the eighth as well as the seventh. Each head 
of the beast represents, for the time being, the whole 
empire, but the seventh head alone coincides with the 
original empire. The original empire existed in three 
continents, and the last, or seventh head, was also to ex- 
tend to three. The first head was the empire during 
church and state union, and before the breaking of the 
empire. The vision only goes back to the union of 
church and state, for it does not exhibit anything anterior 
to the time when the harlot Babylon sat upon the beast. 
The whole meaning of the beast, therefore, amounts to 
this : the Roman empire existed as a unit in three con- 
tinents, and the church was then united to it ; after this 
it was broken up, and was represented by seven succes- 
sive empires, which were not as great as the original one ; 
but the seventh after its rise, was to extend to three con- 
tinents, as did ancient Rome. These heads were also to 
exist in Europe, but the last was to be of Asiatic or bar- 
barous origin. Hence, the terms, "w r as and is not 
and yet is," represent the original Roman empire, and 



388 CHURCH AND STATE UNION. 



its broken state, in which the original monarchy was 
represented by lesser heads or empires, in the old territory 
of Rome. The seven we have seen were, the Western 
empire, Charlemagne's empire, the papal empire, the 
empire of Charles V., the British empire, the French 
empire, and the Russian from Asia, and, counting the 
original empire, we have eight heads upon the beast. 
We also learn from this, that Russia will equal in extent 
the old empire of Rome, and will possess Africa, as wel* 
as Asia and Europe. This confederacy is further or 
expressly stated. 

As the seven-headed dragon coincides with this beast 
we learn that each head of the dragon represented, for 
the time, the whole dragon, or each smaller empire of 
the seven represented, for the time, the whole empire of 
monarchy. Hence, Britain, as one of these seven heads, 
represented the whole dragon, or all monarchy, in its 
attack upon America in the revolutionary war. 

2. The Ten Horns. — " And the ten horns which thou 
sawest, are ten kings (kingdoms) which have received 
no kingdom as yet." That is, ten kingdoms in Europe 
will receive strength from Russia. The next clause ex- 
plains the term kingdom to be power or stability. "But 
receive power as kings one hour with the beast." That 
is, according to the analogy of the symbol, about twenty- 
one years, or sixteen years, or less. The term, "ten 
kings," relates to ten kingdoms in the last stage of the 
history of monarchy. Now, according to Daniel, ten 
were to begin at the breaking up of the empire. It is 
possible that there have been seven periods in which 
ten kingdoms have been found, in Europe, coeval with 
each other. 

" These have one mind, and shall give their power and 
strength unto the beast." That is, they shall unite their 



CHURCH AND STATE UNION. 389 



forces or confederate with Russia. This would be 
natural, as they were upheld and preserved by Russia. 
We may, therefore, look for these in the south, and east, 
and middle of Europe. What powers they are, or will 
be, let time determine. 

" These shall make war with the lamb." The lamb 
coincides with the man with many crowns ; and of course 
these European states, backed by Russia, will make war 
upon the United States. " And the lamb shall overcome 
them." Europe will be defeated by us. " For he is 
Lord of lords and Kino; of kings." The name* or at- 
tributes of God are here given to his Christian Israel, 
and shows that he will be with us. " And they that are 
with him are called, and chosen, and faithful." As this 
combat is a military one, the true and faithful symbolize 
the American people, ever true and faithful to Christian 
republicanism. 

3. The Harlot Babylon. — "The waters which thou 
sawest where the whore sitteth, are people, and multi- 
tudes, and nations, and tongues. And the woman which 
thou sawes", is that great city which reigneth over the 
kingdoms of the earth." Church and state union in the 
Roman empire, are, in these descriptions, mentioned 
twice: first, the whore in many waters; and second, the 
woman on the scarlet-colored beast. It includes the 
papal power and all of Christianity, united to the state 
in any form or kind, and in all stages of the empire. A 
harlot is, among the prophets, a common symbol of a 
corrupt church. Extended proofs of our position here are 
useless; for all can see that the dragon and beast with a 
wounded head, coincide with the beast and harlot, and 
that church and state in union, are represented by them 

* Numbers vi. 27. 



390 CHURCH AND STATE UNION. 



severally. The capital of the harlot's empire is Italy 
"And the ten horns which thou sawest upon the beast, 
these shall hate the whore, and shall make her desolate 
and naked, and burn her with fire." These are symbols 
of terrible destruction. Observe, then, that the European 
kingdoms will destroy this church and confiscate its 
property; and as Italy is its capital, we may expect the 
destruction to begin there. " For God hath put it into 
their hearts to fulfill his will, and to agree to give their 
kingdom unto the beast, until the words of God be ful- 
filled." Here, a confederacy of these European kingdoms 
with Eussia is distinctly announced, and the destruction 
of the state church in Europe will be the consequence. 
It is the will of God that this should be, so as to execute 
judgment on the corrupt church. We may remark that 
the term city symbolizes all Europe ; the term great city 
symbolizes the whole political church system. 

4. Destruction of Babylon. — The destroyers of Bab- 
ylon, the harlot, we have seen, will be the European 
kingdoms in conjunction with Russia : the destruction 
itself most demands attention ; the description is too 
lengthy to copy, and we refer the interested to it, as 
detailed in Eev. xviii. An angel came down and filled 
the world with glory, and "cried mightily with a strong 
voice, Fallen, fallen, is Babylon the great." " Come out 
of her, my people, that ye be not partakers of her sins." 
Although the political church of the Roman empire has 
been very corrupt, yet thousands of the pious have lived 
and do live in its communion. This call is to all of them 
to reject it and leave it quickly. u Her plagues shall 
come in one day, destruction and mourning and famine." 
" For in one hour is so great riches come to naught." 
"And a mighty angel took up a stone, like a great mill- 
stone, and cast it into the sea, saying, Thus with violence 



CHURCH AND STATE UNION. 391 



shall that great city Babylon be thrown down and found 
no more at all." The destruction will not only be ter- 
rific, but it will be sudden. "And in her was found the 
blood of prophets, and of saints, and of all that were 
slain upon the earth." It has been computed that not 
less than 50,000,000 of Christians have been put to death 
by the church since its union with the state, and this is 
a small estimate. God has not forgotten this long career 
of blood, and he calls upon all to reward this church as 
it rewarded Christians in past ages. He says, "Rejoice 
over her, thou heaven, (or church,) and ye holy apostles 
and prophets, for God hath avenged you on her." And 
who would not rejoice on an occasion when God rejoices 
to avenge the sufferings of helpless innocence for ages. 
Immediately on the destruction of this power, we find 
the nations filling the world with shouts of salvation and 
alleluias, on account of this destruction. As soon as 
this event transpires, the gospel will fly like lightning 
over Europe, and prepare its way for republicanism. 
We have seen, in this episode, the two great characters to 
be destroyed in the seventh vial period, and also their 
destroyers, but we now come to a full view of the 
destroyer of the beast.* 

* Trinal and absolute sovereignty over the earth is the faith of 
Rome, and whatever disasters may befall her, she will still anticipate 
real supremacy in the end. Her confidence that she will be in the 
ascendant in the United States, is not likely to be shaken, and this 
faith will affect her conduct and lead to the subversion of religious 
liberty here, if in her power. We may, therefore, well suppose that 
she is now laboring to establish her throne among us, by becoming a 
politico-religious element in our elections, and at her fall in Europe 
we may anticipate that she will redouble her efforts to destroy Bible 
democracy. She will fail of her ends, for Providence will bring 
means to thwart her ; Jesuits will be met by organizations possessed 
of as much intelligence as themselves j and American shrewdness 



392 UNITED STATES. 



CLAUSE III. 



Third View. The Man with Many Crowns on a 
White Horse, or the United States of America. — 1. 
"And I saw heaven opened, and behold, a white horse, 
and he that sat upon him was called Faithful and True." 
A man, we have seen, symbolizes a body of government, 
and a white horse the Christian religion. These two, 
therefore, represent a Christian nationality, and the 
terms faithful and true, symbolize the truthfulness of the 
civil power to the principles of Christianity. 

2. " In righteousness he doth judge and make war." 
The term " doth judge," signifies that the mode of his 
government is just, for a nation judging, is a nation 
ruling. This could not be a monarchy, for God hates 
monarchy as the spawn of the devil. The making war 
in righteousness, or on account of right principles, is 
another characteristic of this nation, and indicates its 
disposition to treat all nations uprightly, but to fight 
them if they do not reciprocate righteousness. 

3. " His eyes were as a flame of fire." Eyes symbol- 
ize watchfulness ; and eyes as a flame of fire, symbolize 
the activity of his vigilance ; as, " eternal vigilance is 
the price of liberty." 

4. "And on his head were many crowns," (diadems). 
A diadem signifies a sovereign power. A head symbol- 
izes the ruling power ; and the " symbols about the head 

will foil the jugglery of priestcraft ; and European fanaticism will 
quail before the common sense of our countrymen. We must be up 
and doing ; we must fight with their armor ; we must meet fire with 
fire, and secrecy with secrecy, and dexterity with dexterity; and 
ever remember that " eternal vigilance is the price of liberty." We 
long for some scheme to be organized that shall " take the beast and 
give its body to the burning flame." 



UNITED STATES. 393 



show the extent and power to rule." — (Sym. Die.) 
Many crowns about the head show that the ruling power 
of this Christian nationality was made up of distinct 
sovereignties united, or confederated states. 

5. a And he had a name written that no man knew, 
but he himself." " The name of a person, or thing, 
according to the Hebrew style, frequently imports the 
quality, or state thereof." — (Sym. Die.) This name, 
therefore, imports that the great quality possessed by 
this nation, was possessed by no other nation upon 
earth. 

6. "And he was clothed in a vesture dipped in blood." 
This symbolizes that his origin was through blood. A 
garment signifies character; and a vesture dipped in 
blood shows past scenes of warfare, to attain redemption 
for himself, and his preparedness to be the political 
redeemer of others. 

7. "And his name is called the Word of God? 
"And they shall put my name upon the children of 
Israel, and I will bless them." — Numb. vi. 27. As a 
symbol, the word of God is called the " sword of the 
Spirit." This nation was, therefore, to be the great 
agent of God, in avenging his cause on earth. The 
name may, and does, imply its Christian character. 

8. "And the armies which were in heaven." Heaven 
symbolizes the place of the church on earth. The armies 
coincide with the many diadems, or sovereignties, for 
there were many ; the states are thus doubly symbolized. 

9. " Followed him upon white horses ;" this shows 
that all of the states held to the true religion. 

10. " Clothed in fine linen, white and clean : " this 
symbolizes the practically Christian character of the 
states composing the nation ; and that their governments 
were just. 



394 UNITED STATES. 



11. "And out of his mouth goeth a sharp sword." 
The mouth symbolizes doctrine and authority, and a 
sword represents magisterial and martial power. 

12. " That with it he should smite the nations." 
Here, we see he is to be a destroyer, for the term "smite" 
is a figure of warlike destruction. 

13. "And he shall rule them with a rod of iron :" this 
symbolizes the most absolute authority over the world, 
and coincides with the ancient promises to Christ and 
his people. " Let the high praises of God be in their 
mouth, and a two-edged sword in their hand, to execute 
vengeance upon the heathen, and punishments upon the 
people ; to bind their kings with chains, and their nobles 
with fetters of iron ; to execute upon them the judgment 
written : this honor have all his saints. — Ps. cxlix. 
" Thou shalt break them with a rod of iron ; thou shalt 
dash them in pieces like a potter's vessel. Be wise, 
therefore, O ye kings." — Ps. ii. " He that overcometh, 
to him will I give power over the nations, and he shall 
rule them with a rod of iron ; as the vessels of a potter 
shall they be broken to shivers." The above expression 
also identifies this symbol in signification with the man 
child of the woman; for he, also, was to "rule all na- 
tions with a rod of iron." Both symbols represent, 
therefore, the very same agent, or .nation. The symbol 
here, at the close of the seventh trumpet, is of the same 
nation that was born at the beginning of the trumpet ; 
then it was an infant, but now it is a man grow T n, on 
horseback, and a hundred years old. 

14. "And he treadeth the wine-press of the fierceness 
and wrath of Almighty God." The political church 
received only " the cup of the wine of the fierceness of 
his wrath ; " but the civil monarchy of Rome is to suffer 
in the wine-press itself. The wine-press is that battle in 



UNITED STATES. 395 



which the vine of the earth, or Great Britain, is to be 
trodden, in the final war ; hence, the man on the white 
horse is to destroy Britain. The destruction of all mon- 
archy is, indeed, comprehended in the quotation, as we 
shall presently see. 

15. "And he hath on his vesture, and on his thigh, a 
name written, King of kings, and Lord of lords." 
The names of Jehovah attributed to his people, is what 
God himself affirmed should transpire. Thus it is writ- 
ten, " they shall put my name upon the children of 
Israel, and I will bless them." — Numb. vi. 27. The 
Israel of Christ is, therefore, properly called by the 
names or attributes of Christ ; thus, God's people are 
called godly, and Christian is derived from Christ ; and, 
in general, the name of the sire is attributed to his off- 
spring ; and God's ancient people, according to this 
custom, were " called gods." This is a symbolic expres- 
sion, denoting the power of this nation over all others. 
It is an attribute which many monarchs have assumed, 
and has been true, literally, of some of them. Thus 
closes this sublime description of a Christian nation. It 
coincides with some nation, and that one is our country, 
and no other. No one can deny but it represents a great 
political power, as it was to destroy Europe and Britain 
in battle. As this nation was to be a true Christian one, 
so is the United States ; as its government was a just 
one, so is ours ; as it only made war for just causes, so 
our nation never unjustly made a war ; as it was a con- 
federate government of many sovereignties, so is the 
United States ; as it had a national quality distinguish- 
ing it from all others, so civil and religious liberty is 
alone possessed by us, among all nations ; as it was to be 
stained with blood of war, for its own release, so was our 
country, for it is the finale of the long martyrdom of 



396 ARMAGEDDON. 



Christianity ; as it was to be the sword of God, so is our 
country, in a gospel sense ; as many armies with a pure 
religion followed and sustained this nation, so many true 
Christian states sustain our union ; as it was to rule all 
nations with supreme control, so, prospectively, our 
country will ; and, as it was to overthrow European 
monarchy, so it seems our country will. In all points, 
down to the present, our country coincides with this 
nation ; and, hence, it is fulfilled in us. 

But, again, this nation was to overturn European 
monarchy forever; hence, as the stone cut out of the 
mountain was also to do this very work, and also the 
ancient of days, and Michael, and the man child of the 
woman, and the reaper on the white cloud, and reaper 
from the temple, it follows that all of these symbols repre- 
sent but one and the same great Christian republic of 
the United States of America. Here close these epi- 
sodical views of the actors in the last vial of the drama, 
and we resume the descriptions of the events in that 
period. 

CLAUSE IV. 

Fourth View in the Seventh Vial. Third Woe. — 
"We have seen in this vial, first, the earthquake of 1848 ; 
second, the earthquake and fall of Babylon, about 1865 ; 
third, a full picture of the European church history, and 
the Roman empire in all stages of this history, the king- 
doms that will destroy the church, and that will attack 
us, and a full view of Russia, and a view of the United 
States. We now come to a fourth view : 

1. France. — "And I saw an angel standing in the 
sun." The sun of the European system, we have seen, 
was France ; and, no doubt, this is France. "And he 
cried with a loud voice, saying to all the fowls that fly in 
the midst of heaven." Birds of prey symbolize armies. 



ARMAGEDDON. 397 



and these, in the midst of heaven, are the advocates of 
Christian liberty. " Come and gather yourselves together 
unto the supper of the great God." This symbolizes the 
great slaughter of the battle of the great day of God 
Almighty. " That ye may eat the flesh of kings, and 
the flesh of captains, and the flesh of mighty men, and 
the flesh of horses, and of them that sit on them, and 
the flesh of all men, both free and bond, both small and 
great." This call to destruction of kings by France, 
shows that she will make another desperate revolution 
for freedom, and invite all to join in the crusade against 
monarchy. This opens the way for the European king- 
doms to begin their attack upon us : then Michael's 
trumpet shall call his legions to the charge, and the 
Reign of Terror will begin. 

2. The Battle. — "And I saw the beast, and the kings 
of the earth, and their armies:" that is, Russia and its 
ten allied kingdoms and confederates. " Gathered to- 
gether to make war against him that sat upon the horse, 
and against his army :" that is, against the United States 
and its states. The French will be with us then, as they 
were at first. "And the beast was taken :" the beast is 
Russia, and coincides with the fourth monarchy of Daniel. 
Its being taken, shows it w T as overthrown. The taking 
of the beast coincides with the reaping of the earth, in 
the first panorama. "And with him the false prophet, 
that wrought miracles before him, by which he deceived 
them that had received the mark of the beast, and them 
that worshiped his image." This identifies that false 
prophet with Britain. And the taking of the prophet 
coincides with the reaping of the vine. As the prophet 
and beast are both taken together, it is plain that the 
reaping of the earth and vine, in the first panorama, must 
be simultaneous occurrences, and that the wine-press 



398 ARMAGEDDON. 



battle, Armageddon, and the battle of the great day, all 
symbolize but one and the same dreadful war. As the 
battle was to be out of the city, or Europe, and, as Eze- 
kiel places it on the mountains of Israel, the United 
States must be the battle-field. Our policy will be to let 
them enter the country, and reach the Mississippi, or Ohio 
valley, and then pour hail and brimstone into them. 
We shall fight with certainty of success. 

" Yes, the day is coming fast ; earth, thy mightiest and last, 
It shall come in blood and toil, in glorious victory and spoil ; 
It shall come in empire's groans, blazing temples, crashing thrones, 
Broken Gentile, rue thy lust; earth to earth, and dust to dust." 

" These both were cast alive into a lake of fire, burn- 
ing with brimstone." Here the figure of the spiritual 
punishment of the wicked is used to represent the terrible 
destruction that England, Russia, and their confederate 
powers will meet. 

"And the remnant were slain with the sword of him 
that sat upon the horse, which sword proceeded out of 
his mouth." The remnant must relate to some mon- 
archal remnants in Europe, that struggled to exist after 
the great powers were defeated. They will, however, be 
subverted. 

"And all the fowls were filled with their flesh." That 
is, the republican armies gained the fullest victory. This 
taking of the beast under his seventh head, coincides 
with the destruction of the heathen by Israel restored ; 
the destruction of Gog, in the land of Israel ; the smiting 
the feet of the image of iron and clay ; the casting down 
of thrones by the ancient of days ; the taking of the 
kingdom by the people of the saints ; the slaying of the 
beast, and destroying of his body ; the end of the willful 
king ; the " time of trouble," and the last battle of the 



CHAINING THE DRAGON. 399 



world ; and the blood of Armageddon ; and the great 
day of the wrath of the Lamb. 

clause v. 

Fifth Vieiv. Chaining of the Dragon. — 1. "And 
I saw an angel come down from heaven, having the key 
of the bottomless pit." In the fifth trumpet we saw that 
Mohammedanism had "the key of the bottomless pit," 
and opened it, and let in the Asiatics upon the Roman 
empire. The term is, therefore, symbolic of Asia, and 
the swarms of barbarous tribes out of the limits of the 
old empire. The angel with the key of the bottomless 
pit, therefore, symbolizes an agency that will shut up the 
dragon in the wilds of Asia. 

2. "And a great chain in his hand." "A chain sig- 
nifies hindrance from action." — (Sym. Die.) 

3. "And he laid hold on the dragon, that old serpent, 
which is the^evil and Satan, and bound him a thousand 
years." At tjie beginning of the war declared by God 
against sin aid hell, or between the woman and the ser- 
pent, the woman's seed and serpent's seed, and " he" 
and the head of the serpent, w& saw that the serpent 
symbolized the religion of its head, or of the devil, liter- 
ally ; and we have seen that the seven-headed dragon 
represented Roman monarchy, being the seed or spawn 
of the symbolic old serpent ; and, as the child bears the 
cognomen of its sire, so monarchy is called a dragon, 
from the paternal cognomen of its sire, the old serpent. 
In the text, the distinction between the old dragon and 
the Roman dragon is clearly drawn ; for it is called the 
old serpent, or Satan, in contradistinction to its seed. 
The name devil and Satan is added, because he was the 
head of it, and, of course, a part of it ; the prime insti- 
gator and establisher of false religion. The binding of 



400 CHAINING THE DRAGON. 



the dragon is, therefore, the binding of false religion, 
that great agency of its head, the devil. This religion 
was to be bound, and kept from prevalence for a thousand 
years, in Europe. It will be remembered that it had 
before been cast out of the United States. Its being now 
cast out of Europe and the United States, or abandoned 
by the race of Japhet, and cast into the pit, shows that 
the bottomless pit refers to all the rest of the barbarous 
world. The thousand years of binding, is called the 
Millennium. It will, therefore, be seen that the Millen- 
nium embraces the Japhetic race, as Noah predicted, and 
does not extend over the whole world : it is but the prev- 
alence of a pure Christian religion, and Christian democ- 
racy, in the bounds of America and the old Roman 
empire, embracing Europe, the south-west of Asia, and 
north of Africa. During its continuance the Shemites 
and Hamites, as a mass, will be gradually Christianized, 
and elevated to the condition of dignified men ; but they 
will not be admitted to political equality, generally, 
among the white race. 

4. "And cast him into the bottomless pit, and shut 
him up, and set a seal upon him that he should deceive 
the nations no more, till the thousand years should be 
fulfilled." Upon the definition of the term "nations" 
hinges the extent of the false religion. As it is ordina- 
rily used in a limited signification among symbols, it,- 
doubtless, here refers to those nations which had rejected 
it. It is possible that it may refer to a more extensive 
giving up of idolatry, over Asia and Africa. 

5. "And after that he must be loosed a little season." 
This symbolizes the degeneracy of Christianity, after a 
thousand years prevalence. This loosing is further en- 
larged upon in a few sentences following. Thus, John 
says, " When the thousand years are expired Satan shall 



CHAINING THE DRAGON. 401 



be loosed out of his prison. And shall go out to deceive 
the nations which are in the four quarters of the earth, 
Gog and Magog, to gather them together to battle ; the 
number of whom is as the sand of the sea." The prev- 
alence of a decayed Christianity, among the Asiatics and 
Europeans, represented by Gog and Magog, will lead 
them to prefer monarchy to Christian republicanism, and 
they will conspire together to overthrow the great sys- 
tem of freedom and pure Christianity. "And they went 
up on the breadth of the earth : " this shows that all of 
the old world will be engaged in the fray. "And com- 
passed the camp of the saints about, and the beloved 
city." This camp coincides with the seat of the ancient 
of days, or of the United States, or America, which 
was never to be entered again by the old serpent, as we 
saw, in treating of the revolutionary war. "And fire 
came down from God, out of heaven, and devoured 
them." This represents their total discomfiture by 
America, the heaven, or place of the church on earth. 
Mark this, the dragon was to be cast out of America for- 
ever ; but out of Europe only a thousand years. "And 
the devil, that deceived them, was cast into the lake of 
fire and brimstone, where the beast and false prophet are, 
and shall be tormented day and night forever." In one 
respect this must be symbolic, but that which is sym- 
bolized must itself have a fuller meaning than can be 
now understood. The beast, or monarchy, the false 
prophet, or British monarchy, and the serpent, or false 
religion, all symbolize political bodies, and their punish- 
ment as such must consist in utter annihilation as polit- 
ical bodies. But the fact of their perpetual torment, 
after this overthrow, is only consistent with the punish- 
ment of their individual supporters, for spiritual crimes. 

It follows, therefore, that this general overthrow, by fire 
34 



402 CHAINING THE DRAGON. 



from heaven, was accomplished at the time of the final 
judgment, which is then immediately announced. 

The triumph of God's dominion was predicted at the fall 
of the world, but the details of the mode of its accomplish- 
ment were left to later ages. It was predicted to Abraham, 
by Moses, by David, and other prophets, but especially by 
Isaiah, Ezekiel, Daniel, and John. The prophets, also, 
of each later age, enlarged upon the details of its accom- 
plishment given by his predecessor. Daniel and John 
give their statements with such chronological accuracy, 
that they may be regarded as our chief guides in deter- 
mining the future. John gives us the successive stages 
of the approach of the complete regeneration of the world 
with elaborate distinctness, yet he and Daniel must coin- 
cide, because they cover the same field and events. 
Daniel does not dwell upon a Millennium as antecedent 
to the full and eternal establishment of Christ's dominion, 
but he embraces it in the final kingdom, in one vision, 
and simply alludes to it in another ; but John shows the 
length of the duration of the preparatory periods of tri- 
umph. Daniel gives the length of "the time of the 
end," and also two epochs at the inception of the final 
dominion. First, the coming of the ancient and giving 
of judgment, or democracy, to the saints or Christians. 
The first evidently coincides with the time of the end, 
the last with the close of that time. John shows that 
the political empire of the world will fall into the hands 
of the Christians at the Millennium, but that the spiritual 
empire will be delayed one thousand years longer. We 
shall treat of John's epochs in this kingdom particularly. 

CLAUSE VI. 

Sixth View. The Millennial Democracy. — 1. "And 
I saw thrones, and they sat upon them, and judgment 



MILLENNIAL DEMOCRACY. 403 



was given unto them." A throne symbolizes a govern- 
ment, or state, or dominion, and thrones signify countries, 
or states, or dominions. " They sat upon them." The 
term they, is a symbol of multitude, and the sitting of 
the multitude on thrones, shows that this passage agrees 
with Daniel's account of the government of the world 
falling into the power of the Christian people. "Judg- 
ment was given unto them," is a stronger expression 
that the government was in the hands of the people, and 
is explanatory of the symbol before expressed. Daniel 
and John must agree on this point, for they both treat 
of it. The Millennium is a political redemption rather 
than a spiritual one, though it includes both to a certain 
extent. 

2. " I saw the souls of them that were beheaded for 
the witness of Jesus and for the word of God, and which 
had not worshiped the beast, neither his image, neither 
had received his mar]j upon their foreheads, or in their 
hands." The generality of the European world were 
embraced in the preceding sentence, as having political 
emancipation given them, but here a distinct class of 
persons is cited as enjoying superior favors. Now, as 
the British empire is designated by the beast, his image, 
and mark, these persons who had been slain must be 
those overcome and crushed by the British power. 
These persons, it appears, had suffered martyrdom, and, 
as we understand it, they or their religion had suffered 
political martyrdom. Some persons will understand 
these passages as purely literal and spiritual, but cer- 
tainly such a view is not in harmony with the general 
scope of the prophecy, which, having described the 
overthrow of monarchy in Europe and Britain, now 
treats of the organization of the government that succeeds 
monarchy. It is, however, possible, that as at this period 



404 MILLENNIAL DEMOCRACY. 



the 1335 days have an end, that Daniel may " stand in 
his lot 55 at that time. "And they lived and reigned 
with Christ a thousand years." This may refer to the 
fact they will live with Christ as merely their sovereign 
head or governor; yet it seems difficult to give this 
expression an entirely figurative sense from what imme- 
diately follows. The second advent will occur in the 
United States, either at the beginning or during the 
Millennium, or at its close, no telling when positively. 
"But the rest of the dead lived not again until the thou- 
sand years were ended." A distinction is here drawn 
between the martyrs living for a thousand years, and 
those who were not martyrs. Now, it seems utterly 
impossible to interpret this passage politically, because 
all persons in Europe and America are to enjoy political 
redemption, while those that will live afterwards are the 
dead generally. The resurrection, it seems, therefore, 
must be something more than a political restitution of 
rights to man. " This is the first resurrection. Blessed 
and holy is he that hath part in the first resurrection ; 
on such the second death hath no power, but they shall 
be priests of God and of Christ, and shall reign with him 
a thousand years." Here, the conviction is resistless 
almost, that the first resurrection will be literal, and will 
embrace the martyrs and noblest servants of Christ who 
have lived in the world. This resurrection must be that 
which Paul endeavored to attain unto. Yet, after all, as 
symbols are mostly exaggerated and political representa- 
tions, the first resurrection may relate to a general resur- 
rection of a political nature in the main. The second 
advent of Christ, and the first resurrection, are subjects 
on which we are not clear, and can not be till the events 
shall determine the time of the one and the nature of 
the other 



SPIRITUAL JUDGMENT-DAY, 405 



Understand us, then, to teach that the Millennium will 
be a Christian republic of the Japhetic race only, and of 
some few Shemites, within the Roman empire, and that 
the Asiatics, generally, will hold to the Millennial, or 
Japhetic race, the relation of a younger brother to a 
king, and the Hamitic race will hold the relation of a 
ward to a guardian, or servant to his master. The per- 
fection of the spiritual kingdom of Christ will not occur 
till after the regeneration of nature by fire. The United 
States will, in the Millennium, be the great ruling power 
of the world, and it will never apostatize. It is likely a 
confederacy of the United States with Europeans, will 
occur ; but the Europeans will, after a thousand years, 
apostatize, and gather the world against America ; and 
in the midst of their war, the spiritual judgment will 
come, and the earth will be burnt up, and changed into 
the paradise of God, and the full glory of God shall be 
forever manifested. .This period coincides with the seal- 
ing of the twelve tribes, after the sixth seal, and with 
the marriage supper of the lamb. 

CLAUSE VII. 

Seventh View. The Spiritual Judgment-Day. — In 
the vision of the ancient of days, an exhibition of a politi- 
cal judgment-day was given, occurring at the close of 
the time of the end, and which coincides with the war 
of Armageddon. But here, a thousand years after that 
event, we have a full account of the great spiritual judg- 
ment of the dead and living. This is spoken of by all 
the Bible teachers of spirituality, but expressly, by none 
of the political symbolic prophets, except John. 

1. " And I saw a great white throne, and him that sat 
on it, from whose face the heavens and the earth fled 
away ; and there was found no place for them." This 



406 FINAL JUDGMENT. 



is a generic description, extending over a wide compass, 
and includes the time of the judgment ; for the heavens 
and the earth could not have passed away before its close, 
as the sea and earth were in existence during the judg- 
ment, and gave up their dead, and they were to pass 
away. 

2. " And I saw the dead, small and great, stand before 
God." As nothing is said of the judgment of the living, 
in this judgment, may it not have already transpired, by 
the presence of Christ on earth ? " And the books were 
opened, and another book was opened, which is the book 
of life, and the dead were judged out of those things 
which were written in the books, according to their 
works." As the literal dead are here judged, of course 
it was not a political judgment, but a spiritual one. 
" And the sea gave up the dead which were in it ; and 
death and hell delivered up the dead which were in 
them, and they were judged every one according to their 
works." Death is, by a figure, put for the bodies de- 
stroyed by death, or the grave, and hell is put for the 
grave or receptacle of disembodied spirits. " And death 
and hell were cast into the lake of fire. This is the 
second death." This limits the terms death and hell 
to the bodies and souls of the wicked. " And whoso- 
ever was not found written in the book of life, was cast 
into the lake of fire." That is, all the wicked w r ere 
sentenced to eternal punishment. 



THE NEW HEAVEN AND EARTH. 407 



CHAPTER XIV. 

THE NEW HEAYEN AND EARTH-THE VICTORY. 

" The earth and heaven fled away ;" " and I saw a 
new heaven and a new earth, for the first heaven and 
the first earth were passed away, and there was no more 
sea." This is literal, because the term sea, in the con- 
nection in which it stands, can not be made to receive a 
symbolic sense. This was the long promised regenera- 
tion of the globe. Some severe destructionists have been 
advocates of the total annihilation of the globe, from a 
strange misconception of the meaning of this, and other 
passages of scripture ; but no theory can be more destitute 
of truth and good sense. The truth is, the destruction 
of the present heaven and earth is necessary to accom- 
plish the promise of the full glory of God, by preparing 
the globe for the erection of the throne of David and of 
God upon it forever. We will briefly meet the theory 
on its merits. It is affirmed that the heaven and earth 
that are to be destroyed, signify the globe. This we 
deny most positively. 1. The term earth, has at least 
twelve significations ; and the term, world, has twenty- 
two. Now, it is not by any means necessary to give the 
signification of globe, to the term earth, whenever it is 
used, and especially when the context does not require 
it. 2. The terms heaven and earth, as used by Moses, 
most certainly do not signify the globe ; for he expressly 



408 REMOVAL OF THE CURSE. 



defines them to signify only parts of the mundane sys- 
tem. Thus, he says, " God called the dry land earth, 
and God called the firmament (or atmosphere) heaven," 
" and the gathering together of waters called he seas." 
Here is as clear a definition of these terms, by inspiration 
itself, as could be desired. Now, as it is illogical and 
falsifying to give the terms of an author a different sense 
from that he has expressly given them, so is it falsifying 
God's word to insist that he means the destruction of the 
globe, when he speaks of the destruction of heaven, and 
earth, and sea, which he had defined to be but exterior 
parts of the globe. 

3. St. Peter, who gives a description of the heavens 
and earth, literally by fire, teaches plainly that he does 
not mean a destruction of the globe, but only a renewal 
of it by fire ; and Moses, in his description of the destruc- 
tion of the earth by the deluge, concurs with our views. 
Thus, he says, " I will destroy them with the earth ; " 
" a flood to destroy the earth." Peter says, " by the 
word of God, the heavens were of old, and the earth 
standing out of the water, and in the water, whereby 
the world that then was, being overflowed with water, 
perished ; but the heavens and earth which are now, by 
the same word are kept in store, reserved unto fire 
against the day of judgment." Nothing can be plainer 
than that the old heavens and earth, before the flood, 
perished, and that the globe did not ; and nothing can 
be plainer, than " that the heavens and earth which are 
now," are as much different from the globe, as were the 
heavens and earth before the flood. It is as clear as 
light, that the heavens and earth destroyed by water, 
have the same signification as the terms heaven and 
earth, which are to be destroyed by fire. So that the 
destruction announced by Peter, has no sort of reference 



THE VICTORY. 409 



to a destruction of the globe, but only to its external 
organization. Besides, he says, " according to his pro- 
mise, we look for new heavens and a new earth." Now, 
the only special promise upon this subject, was given by 
Isaiah, and he locates them upon the present globe. It 
therefore follows, that when Christ said, "the heaven 
and earth shall pass away," he referred to the present 
heaven and earth, erected upon the globe, and not the 
globe itself. 

4. The reason for the passing away of the heaven and 
earth. There is good sense in every act of God, and 
hence there is a good common sense reason for the de- 
struction of the present heaven and earth, and that reason 
is as obvious as it is sensible : it is to restore the world 
to its pristine glory. The war which God declared in 
the beginning, was for the conquest of the world ; to re- 
store man upon earth to subjection to his government. 
Now, the curse upon the ground was a great act of war, 
to aid in the subjugation of the race ; and the curse on 
the earth was a double one ; the first at the fall, and the 
second by the flood. After the conquest of man, this 
curse would, according to the promise at the beginning, 
be removed ; and this removal would require as great a 
change in the heaven and earth, at such renewal, as took 
place when they were changed at the fail and the flood : 
that is, to remove the curse, the heaven and earth would 
need to be removed or changed. The promise of the 
final removal of the curse, on all things, was made at the 
first, and repeated in all subsequent ages. The removal 
of the curse of death implies a resurrection ; and the re- 
moval of the curse on the heavens and earth, implies their 
removal, and the erection of a heaven and earth without 
imperfection, and not the annihilation of the globe, which 
would be the severest curse ever inflicted on it. 
35 



410 REMOVAL OF THE CURSE. 



5. The annihilation of the globe implies that God 
entertains spite against inanimate matter, which is most 
absurd to suppose. 

6. God has engaged in war for six thousand years, to 
establish his kingdom on the globe. Now, what good 
sense is there in fighting for ages, through the most 
awful scenes of affliction, to regain a revolted province, 
on purpose to annihilate it as soon as it is possessed ? 
Tell us, ye wise ! say, is there reason in the baseless 
assumption you make ? 

God swore to Moses that the whole earth should be 
full of his glory ; and the prophets say that it shall then 
endure forever. Does this look like annihilation of the 
globe ? Does it not look like its regeneration at the final 
" restitution of all things ? " 

7. John says, that after the old heaven and earth were 
gone, that the new Jerusalem descended to the new earth, 
and to the region w r here the curse had prevailed. ■ The 
words, " there shall be no more death, neither shall there 
be any more pain ; for the former things are passed 
away," are applicable to a world where these things had 
prevailed, and from which they were banished, and not 
to a world where they had never been known. " Behold, I 
make all things new," can not refer to the third heaven, 
but only to a world where every thing needed reorgani- 
zation. " There shall be no more curse," applies only 
to a world where the curse had prevailed. But, again ; 
all these things were prophecies, to be fulfilled after 
the days of John, and they must refer to this globe, 
and not to the third heaven, which existed before John's 
day. Besides this, the new Jerusalem came down from 
God, out of heaven, to men, and men did not go up to 
it; which shows, again, that this globe was to be the 



THE VICTORY. 411 



throne of God and the Lamb. Daniel, and Isaiah, and 
all the prophets, make the world redeemed to abide for- 
ever ; and after the Millennium is ended, and the judg- 
ment is past, John shows the state of the world in the 
full blaze of celestial glory. Whoever heard of Christ's 
returning from the earth after his second advent to it ? 
And who has not read that the tabernacle of God shall 
be with men after the new Jerusalem descends, and 
that they shall reign with God and the Lamb forever 
and ever, in the new Jerusalem, and in the heavens and 
earth, from which the curse had been removed ? 

The truth is, the regenerated globe is to be the battle- 
monument of eternity ; the seat of government of Jesus, 
head over all things ; the holy of holies of the universe. 
As the believers shall come from the dust, where the 
curse had laid them, and shall wear the image of Jesus, 
and shall be adorned with all the glory which infinite 
skill can compass, or Omnipotence create, so also shall 
their residence, freed from the curse, appear in all the 
splendor commensurate with its citizens and King. As 
the throne of the Son of Mary will shine with all the 
splendors of the Deity ; as it will be the supreme ex- 
pression of all the concentrated excellence with which 
matter can be clothed by Jehovah's limitless resources 
and power, so this poor blood-stained globe will shine, 
wrapped in the uncreated blaze of God's robe of royalty; 
so it will be filled with eternal music and delight; so it 
will be holy, holy, holy to the Lord God of hosts ; so it 
will be an eternal honor to the Captain of our salvation. 
When the serpent's head is bruised, when the curse shall 
fly from earth, and hover forever over the lost, in the night 
of their woe, may you and I, dear reader, have a shelter 
beneath the jasper skies and trees of life, beside the 



412 THE VICTORY. 



living streams o* joy. Then from our central home, 
upon Jehovah's wing, O be it ours to visit every home 
of angels, and know, in person, every creature of his 
love, in every world of his own universe, and pass eter- 
nity delightfully ! This regeneration of the globe com- 
pletes the victory foretold to the serpent ; it is the 
" kingdom come on earth, as it is in heaven." 



PAET SECOND. 

THE DISCOVERY-COMPLETED JANUARY, 1852. 



A veil is on the prophets, and clouds are on the page 
of unquestioned revelation ; the light shines in the dark- 
ness, but the darkness comprehends it not ; symbols glow 
on the doors of the temple, but the language of divinity 
is a mystery to the cherubim ; prophecy is a dream, and 
realization a conjecture ; the world waits impatient for 
the breaking seals, and longs with eagerness to behold 
the shadows of mountains condense into sublime reality, 
and conjecture to the truth of God. Since the fall of 
Judea not a prediction is, with certainty, known to be 
either interpreted or fulfilled ; all theories of that era are 
false, in the main, and only " darken counsel by words 
without knowledge." Yet an age of knowledge was to 
break from the dungeon of doubt ; a day was to dawn 
when the book was to open, the seals be disclosed, and 
the words of the Lord be made known by his ways. The 
sublime work, now undertaken, is to point out his foot- 
prints, and by their light interpret the ancient words of 
Omniscence. An achievement so stupendous, so honor- 
able if successful, might challenge the effort as impious, 
were not the risk of infamy so great in case of defeat ; or 
that a blessing is pledged to him who hears, and reads, 
and keeps the awful oracle. Let us proceed promptly 
to our work. We propose to give a key to all the mys- 
terious prophecies of the past, and open up some relating 
to the future. The last vision of Daniel, or that portion 
stretching from the " desolation " to the resurrection, is 
a key to all others covering the same field : its sealing 
J E 413 



414 THE DISCOVERY. 



implied that of all its collaterals, and its revelation in- 
volves their simultaneous manifestation. To get fairly 
at our work we transcribe the symbolic portion of this 
vision. "But thou, O Daniel, shut up the words and 
seal the book, even to the time of the end ; many shall 
run to and fro, and knowledge shall be increased. * * * 
How long shall it be to the end of these wonders ? * # * 
* * * It shall be for a time, times and a half, and when 
he shall have accomplished, to scatter the power of the 
holy people, all these things shall be finished. And I 
heard, but I understood not; then said I, O my Lord, 
what (when) shall be the end of these things ? And he 
said, go thy way, Daniel, for the words are closed up and 
sealed till the time of the end. * % None of the wicked 
shall understand, but the wise shall understand. And 
from the time that the daily sacrifice shall be taken away, 
and the abomination that maketh desolate set up, there 
shall be a thousand two hundred and ninety days. 
Blessed is he that waiteth and cometh to the thousand 
three hundred and five and thirty days." Daniel xii. Let 
the following particulars be noticed with great attention. 

1. What was to be sealed ? The answer is, only those 
things relating to the period following the destruction of 
Jerusalem, or desolation. That this view is correct, is 
evident, because all of the first part of the vision, down 
to the desolation, is but a literal prophetic history of 
Syria, Egypt, and Judea. Thenceforward, all else is 
wrapt in symbols. The term " wonders," manifestly be- 
gins at the " desolation," for the 3^ times begin there, 
and both were to be co-eval. The SJ times were espe- 
cially to be sealed, for while the closing and sealing are, 
at first, applied to all the vision from the desolation, they 
are yet repeated and directly referred to these times. 

2. The terms " sealing," and " closing," " the words 
and book," most unequivocally affirm that mystery was 
to be upon the meaning of the prophecy, by divine de- 
cree ; the repetition of the sealing, is to emphasize this 
truth with the greatest force. 



THE DISCOVERY. 415 



The sealing of this vision necessitates that of all other 
coeval prophecies, because only the greatest events of 
time are predicted. All prophecies limited to the same 
field coincide, therefore, in descriptions of the same great 
subjects. Hence the other co-eval prophecies of Daniel, 
St. John, Isaiah, and Ezekiel, are also sealed ; and uni- 
versally it is agreed that they are mysterious. Is it not, 
however, very strange, that expositors have been so 
thoroughly blinded, as not to see with what emphasis 
the sealing of these visions is affirmed ? Let the reader 
fix the truth firmly in his mind, that the vision was to 
be a mystery for ages. 

3. The beginning of this sealing was to be at the fall 
of Judea, for the beginning of the 1290 days, and 3|- times, 
and 1335 days, is either declared to be at the cessation 
of the daily sacrifice, or is located at that point by the 
vicinity of the case. 

4. the end of the sealing was to be at the " time of 
the end," or at the close of the 3£ times, or 1290 days, or 
gathering of the power of Israel. The certainty, there- 
fore, of a discovery is positively asserted. 

5. The discovery of the meaning of the prophecy was 
to be understood by the wise only. This term being one 
of multitude, from its connection in the text, implies a 
body of people, synonymous with Israel restored, or with 
true Christians generally. 

6. The wicked, or foes of Israel, or civil and religious 
liberty, were not to receive the discovery as a reality. 
It seems that the European nations generally, will scout 
the discovery whenever it is made. 

7. "The power of the holy people" represents go- 
vernment or nationality, as " the powers that be," &c. 

8. u The time of the end." This does not refer to the 
end of time, that not being mentioned in the text. It 
coincides w T ith the period after the sounding of the 7th 
trumpet, when " the mystery of God shall be finished, as 
God declared by the prophets." It was to be character- 
ized as an age of great locomotion, and intelligence, for 



416 - THE DISCOVERY. 



the words "many shall run to and fro, and knowledge 
shall be increased," is added immediately after the term 
"time of the end," as explanatory of it. It seems also 
to be that period between the end of the 1290 and 1335 
days, or between the two endings of the Z\ times, here- 
after to be noticed. 

9. As each prophetic symbol has uniformly a symbolic 
explanation, the 3^- times seem to be interpreted by the 
1290 and 1335 days. 

Hitherto none have been able to solve the mystery. 
The reason for the failure is the decree of God. Most 
men who have studiously attempted it, with philosophic 
coolness, lived several centuries since, and their inevita- 
ble errors, descended to our age, form the basis of recent 
and now general fancies. Is it not plain that any theory 
of exposition is in error, if proposed prior to the " time 
of the end ? " Among these errors are those of the car- 
nal restoration, and esteeming a symbolic day as a solar 
year. As these are the pivots of all great systems of 
exposition now received, all must be fallacious. Should 
a true theory be offered, it must deny these errors a 
place, direct attention to another than carnal Israel, and 
give a new mode of computing days and times. It would 
show the realization of prophecy in a new and unex- 
pected direction, and seem as eccentric and luminous as 
a comet lighting all the heavens with its train. 

For such a theory we inquiringly seek, and our age 
being one of great locomotion and intelligence, it coin- 
cides with " the time of the end," in which the discovery 
is to transpire, we may inquire hopefully. The symbolic 
days and times of Daniel's last vision, being a key to all 
its arcana and of all other sealed visions, and days and 
times or years, being convertible, we shall direct all of 
our attention to the determination of the meaning of 
symbolic days, to ascertain, with mathematic precision, 
the exact amounts of solar time they represent. Now, 
then, arises the momentous question, how can this be 
known ? The answer is very simple ; it must be known 



THE DISCOVERY. 417 



either from scripture or from fulfillment, or from both. 
What, then, does scripture say ? It answers darkly ; it 
gives no general or specific precept to guide us; yet it 
affords two examples, in which the term day symbolizes 
a year. Thus : u After the number of days in which ye 
searched the land, even forty days, (each day for a year,) 
shall ye bear your iniquities." Numbers xiv, 34. "Thou 
shalt bear the iniquity of the house of Judah forty days ; 
I have appointed thee each day for a year" Ezek iv, 6. 
These examples, though applied to specific cases, allow 
us the privilege of counting other symbolic days as years, 
if need require; yet they do not prove that we would be 
positively correct in so doing. Again, as there were 
different kinds of j 7 ears in use among the Hebrews, it is 
impossible to affirm, a priori, which kind is symbolized 
by a day. All that can be inferable from these examples 
is, that a day may symbolize a year of any kind known 
to the Mosaic ritual. We are, therefore, still unable to 
determine, from anything in scripture, the exact number 
of solar years that are symbolized by the 3^- times or 
1260 days or 1290 days. Yet as we know the lengths 
of several kinds of Hebrew years, and as the examples 
quoted allow these days to be esteemed as years, if need 
require, and this need existing from the very nature of 
the case, we know certainly that these days represent 
some kind of years. The next query is, what kind of 
years is intended ? To this the Bible gives no reply. 
How then shall it be determined, or shall it be at all ? 
If not answered, then realization cannot be known, and 
prophecy is an inanity, which is absurd to suppose. 
Again, it is clearly declared that an answer shall be given, 
and that a fulfillment shall be patent and unequivocal to 
all the wise. Eeason and scripture both declaring that 
fulfillment shall perspicuously transpire, it follows that 
a satisfactory mode of explanation is to be found. Now, 
then, how is it to be discovered ? We answer, on the 
same principles that any other obscure prophecy is shown 
to be fulfilled. And what are they ? Pay attention to 



418 THE DISCOVERY. 



the following things and you will know. There are two 
characters of prophecies ; the first is literal and unequi- 
vocal, as that of Christ's declaration to the disciples, 
" they shall be led away captive into all nations." A 
coincidence of events with such a declaration is an indu- 
bitable fulfillment; and this w r as fulfilled at the destruc- 
tion of Jerusalem. The other class of prophecies may 
be termed obscure. By far the larger number of pre- 
dictions are of this kind. The obscurity arises from 
(1.) the nature of most words. Scarcely a word, in any 
language, but is possessed of several meanings, and in 
many compositions it is impossible to determine, either 
from the nature of things or from the context, what the 
word was intended to signify. (2.) Obscurity arises 
from the common use of a term in either a figurative or 
literal sense ; here it is sometimes impossible, a priori, 
to fix the sense intended by inspiration. (3.) Obscurity 
often arises in prophecy from the use of symbols. The 
meaning of a symbol never changes, it is always deter- 
minate, but it is always generic and not minutely spe- 
cific ; it cannot therefore be known, prior to the chrono- 
logic appearance of its antitype, what it represented. 
For this reason a symbolic vision cannot by possibility 
be fully and definitely understood prior to a partial ful- 
fillment, at least, unless interpreted literally by inspiration 
itself. Many symbols may have the same sense, but no 
one symbol ever has two senses ; a simple figure may 
have many. (4.) Obscurity is a quality of prophecy by 
divine decree, and for wise ends. Prophecy, however, 
is never so obscure as to detract all significance from it; 
a priori, enough meaning attends it to create expecta- 
tion and encourage the church; enough to stimulate 
hope without ministering to a vain curiosity ; sufficient 
ultimately to see and admit an unequivocal and striking 
fulfillment, and demonstrate the divinity of inspiration. 
By a lack of obscurity the proof of a prophetic spirit had 
been weakened rather than improved. Understanding a 
prediction, men wishing it true would attempt to realize 



THE DISCOVERY. 419 



it ; were it opposed to their selfishness they might hinder 
its easy completion. How earnestly those Christiana 
and Jews, who believe in the carnal theory, labor to 
secure the restoration of the Jews ; should they succeed, 
they might claim their fanaticism a fulfillment predicted 
antithetic to this ; had Europe believed it foretold that 
our country would rise and destroy the scepter of mon- 
archy, would they have connived at our republic or fought 
for our independence ? Their ambition had rather been 
to crush and bind us, and only miracle had prevented 
their overpowering hostility in our infancy. The original 
obscurity of prophecy was intentional and useful ; but it 
is yet inquired, may not this obscurity prevent the reali- 
zation from being clearly shown ? We answer no. It 
is then asked how we make this appear ? We reply : 
1. All prophecy forms but one system of predictions ; 
that each major subject is predicted many times, either 
by one or by several prophets; and that each important 
prediction, taken separately, is composed of several 
prominent parts, and that in the fulfillment a realization 
of all things, foretold of a single subject, transpire simul- 
taneously. Thus, there are many predictions of Christ, 
quite a number of Israel, Egypt, Persia, and Rome, and 
when one is fulfilled the realization of each separate pre- 
diction forms a part of the strength of proof of inspiration ; 
but all combined produce overpowering demonstration. 
The seventy weeks uttered by Gabriel, form a part of a 
detailed historic prophecy of the Jewish state, and the 
realization of one part, though clear in itself, is yet so 
joined with other parts, that their simultaneous fulfill- 
ment with it, confirms its truth, and all taken together, 
remove all ambiguity either with reference to fulfillment 
or the original intent of the prophecy. 2. As from the 
nature of obscure prophecy, it is susceptible of various, 
a priori, meanings, there is no way of arriving at the 
only, a priori, meaning of the text intended, except by 
fulfillment. This is self-evident. The true meaning of 
the text will, therefore, lie between several meanings, 



420 THE DISCOVERY. 



each of which may be legitimately attributed to the text. 
Now, ful till merit will accord with such, only, of these 
meanings, as was originally intended ; by consequence, 
fulfillment in determining the exact meaning of the pro- 
phecy must determine which, a priori, sense is the correct 
or intended one. This, also, is self-evident. In show- 
ing that an obscure prediction is realized, all that can be 
required of an expositor is for him to show that his in- 
terpretation is legitimate. A legitimate, a priori, exposi- 
tion is one which opposes neither the context nor the 
nature of things existing, prior to the realization. Now, 
then, upon these self-evident principles, if we show that 
events coincide with our expositions, and that our expo- 
sitions are legitimate, we shall prove that they were in- 
tended by inspiration, and also exhibit an unequivocal 
fulfillment. With these premises we proceed another 
step. We showed that it was legitimate to suppose, that 
in a chronologic prophecy, a day might stand for a year 
of some one kind or more known to the Hebrews. We 
may now ascertain its exact length as intended by inspi- 
ration, if we can, a prophecy in which it exists whose ful- 
fillment is certainly known to have transpired. But one 
such fulfilled prophecy is known, and that is the famous 
one of Gabriel to Daniel, concerning the restoration and 
final desolation of typical Israel. It contains a chrono- 
logic prophecy of weeks, which measure accurately the 
space of time transpiring between certain great historical 
epochs. As days, weeks, months, and times, or years, 
are mutually convertible, if we find the intended length 
or lengths of weeks in solar time, we shall find a key 
which will, a priori, unlock the symbolic days, months, 
and times of both Daniel and John. 

We here quote the prophecy and inquire with what 
legitimate, a priori, expositions it coincides. 



THE DISCOVERY. 421 



CHAPTER I. 

INTERPRETATION OF THE SEVENTY WEEKS. 

1. "Understand the matter and consider the vision. 
Seventy weeks are determined upon thy people, and 
•upon thy holy city, to finish the transgression and make 
an end of sins.' 5 That this part refers, a priori, to the 
destruction of Jerusalem, admits of no question ; hence 
the seventy weeks have an ending there. 

2. " To make reconciliation for iniquity and to bring 
in everlasting righteousness ; to seal up (velachtom, to 
finish or complete) the vision and prophec}', and anoint 
the Most Holy." This refers to the crucifixion, (see 
various commentators.) Hence the seventy weeks were 
to end here also." 

3. "Know, therefore, and understand that from the 
going forth of (by) the commandment to restore and to 
build Jerusalem, unto the Messiah, the Prince, shall be 
seven weeks and three score and two weeks ; the street 
shall be built again and the wall, even in troublous times. 
And after three score and two weeks shall Messiah be 
cut off, but not for himself." Here the decree of resto* 
ration and the time of the appearing of Christ in his 
office of Messiah, and the length of time between them, 
are fully stated. The beginning of these weeks is at the 
decree of restoration ; the end, at the beginning of Christ's 
ministry; the length of time, sixty-nine weeks. The 
crucifixion is to transpire after the end of the sixty-nine 
weeks, and not at the end ; keep this in view. That the 
seventy weeks are to begin at the same point as the 
sixty-nine, is plain; otherwise, they have no beginning 
point, which is not supposabie. 

Whatever may be the true, a priori, explanation of 
these weeks, one thing is clear, which is, that their exact 



422 THE DISCOVERY. 



length in solar time is determined by fulfillment. It 
devolves upon us, therefore, to ascertain the amount of 
this solar time. To do this, we must ascertain the time 
when the restoring decree took effect, and when the cru- 
cifixion and desolation transpired. As history does not 
record the date of Christ's entry upon his ministry, with 
exactness, we shall pay no attention to it. 

4. " And the people of the prince that shall come shall 
destroy the city, and sanctuary, and the end thereof shall 
be with a flood, and unto the end of the war desolations 
are determined." This is explanatory of the seventy 
w r eeks ending " upon thy people and holy city," already 
quoted. The invasion of the Romans is here to be un- 
derstood. "The end of the war," being spoken of, after 
the desolation of Israel, must refer to the long desolation 
of the true Israel's nationality. 

5. "And he shall confirm the covenant with many 
for one w T eek ; and in the midst of the week (end of the 
week, says Prideaux) he shall cause the sacrifice and 
oblation to cease, and for the overspreading of abomina- 
tions he shall make it desolate, even until the consum- 
mation, and that determined, shall be poured upon the 
desolate." Dan. ix. 

The explanation of this one week being useless to con- 
firm our theory, we shall not trouble the reader with it. 
TVe shall proceed, first, to determine the precise time of 
the restoring decree or decrees, and of the crucifixion 
and desolation; secondly, to show that the seventy weeks 
may be dated from two decrees of restoration ; thirdly, 
to exhibit a number of legitimate, a priori, expositions of 
the text; fourthly, to show that fulfillment coincides 
with four of these expositions, thus demonstrating the 



THE DISCOVERY. 423 



true modes of interpreting symbolic days, and unseal- 
ing the last vision of Daniel, and all other sealed pro- 
phecies. 



SECTION I. 

The Decree of Restoration — The Crucifixion — The Fall 
of Judea. 

History shows us that there were two principal decrees 
given for the restoration of the Jews ; the first, and full 
decree, was by Cyrus ; and the second was given to 
Ezra, by Artaxerxes Longimanus ; by the first, Jerusa- 
lem and the temple were rebuilt, and the country reset- 
tled; and by the second, the Jewish ritual was reformed. 
We will consider each in order. 

Paragraph I. 

THE DECREE OF CYRUS. 

This was given in the last part of the year 537, before 
Christ. In the first year of Cyrus, according to Ezra, 
first chapter, and the last of 2d Chronicles, the decree 
for Judea's restoration was issued. Keep it in mind, 
that it was the first year of Cyrus. Now, by the com- 
bined aid of astronomy, scripture, and history, we shall 
show, that this first year synchronizes with 537, B. C. 
There was an eclipse of the sun on the 20th of Septem- 
ber, A. U. C, 601, which had been foretold by Thales, 
the Milesian, and this was the 14:7th year of Nabonassar, 
and the 9th of Jehoiakim, king of Judah. — {Prid. Conn. 
vol. i.) Now, Daniel, in his first chapter, says that 
Nebuchadnezzar came against Jerusalem, and besieged 
it ; and the Lord gave Jehoiakim into his hands, in the 
third year of his reign. Subtracting, therefore, the 3d 



424 THE DISCOVERY. 



year from the 9th, we have six remainder, and adding 
it to 601, gives us 607, B. C, as the date of this 
siege. The siege was in the latter part of the year ; 
Prideaux says in October ; and its conclusion must have 
been a month or two later, or about December. Earlier 
in the year, Nebuchadnezzar had made a conquest of 
Egypt, had taken Carchemish, and subdued Syria and 
Phoenicia, and he here finishes his campaign, and returns 
home with the Jewish and other captives. Of these, 
Jeremiah says, " These nations shall serve the king of 
Babylon seventy years. And it shall come to pass, 
when seventy years are accomplished, that I will punish 
the king of Babylon and that nation for their iniquity, 
saith the Lord."* Counting these seventy years, there- 
fore, from the time of the beginning of this servitude, it 
is evident that it ended seventy years later than 607, 
B. 0. ; and also, that the king of Babylon was overthrown 
seventy years after this servitude began ; hence, the con- 
quest of Babylon, and the death of Belshazzar, was in 
537, B. 0. ; and this, according to Ptolemy, was the first 
year of Cyrus, and, according to scripture, the first of 
Darius and of Cyrus conjointly. Why some chronologers 
should have placed the fall of Babylon in 538, B. C, one 
year before the seventy years were to be fulfilled, is very 
hard to divine ; and is certainly an error, or else inspira- 
tion errs. The seventy years of the Jews began later in 
the year than that of other nations, and about December ; 
and Prideaux states that their return must have begun in 
December ; so that we may fully claim, that the going 
forth of the captivity, by virtue of the Cyrus decree, was 
in December of 537, B. C, just seventy years after it 
had left Jerusalem for Babylon. Prideaux thinks, that 

* Jeremiah xxv. 



THE DISCOVERY. 425 



the first year of Cyrus was his third year from the taking 
of Babylon, as Tully reckons it ; that is, the first of his 
sole reign, after the death of Darius, the Mede; but 
Ptolemy's canon reckons his first year with his conquest 
of Belshazzar ; the scriptures speak of the reign of both 
monarchs ; but it is easy to see that their first year syn- 
chronizes with all the statements of scripture. We 
strongly suspect Prideaux's theory of the seventy weeks 
led him into this error ; for it would bring the date 
of the Ezra decree too early for him by a year, unless 
he made the first year of Darius to be in 538, B. 0., 
and the first of Cyrus, two years after it. But, as 538, 
B. C, could not be the first of Darius, if he makes the 
first of Cyrus to begin two years later than Darius, his 
theory brings him too late in time for its ow T n good. 
Mr. Prideaux's view seems to us very unreasonable, as 
w T ell as impossible to receive ; for, according to his no- 
tion, the Jews would have been detained in Babylon two 
years longer than the Gentiles, and two years longer than 
their appointed time; and God had said that Cyrus 
should overthrow Babylon, " for Jacob, my servant's 
sake, and Israel mine elect," (Isa.) and unless seventy 
year3 mean seventy-two years, we can not see how he 
can be correct ; indeed, we know he must be erroneous. 

Paragraph IL 

DECREE OF ARTAXERXES LONGIMANUS. 

This was given to Ezra, and published in Jerusalem, 
in the month of July ; and in the seventh year of Lon- 
gimanus, and in the year 456, B. C. 

Prideaux places this decree in the year 458, B. C, 
and differs from Usher. Indeed each chronologer of this 
epoch differs arbitrarily from his compeers, and all depart 
36 



426 THE DISCOVERY. 



arbitrarily from history, for the sake, as they say, of 
scripture chronology ; but really to accommodate their 
several theories of the seventy weeks. Each fixes his 
theory, and then dates back his amount of years from 
the death of Christ, and wherever they end, there they 
place the date of the Ezra decree. A strange way indeed 
of showing the fulfillment of prophecy ! Let history be 
true, though theories suffer ! We can not and will not 
depart from history, and especially from Ptolemy, unless 
strongly biassed by opposing testimony ; and it is singu- 
lar that on the date of this decree, Prideaux and Usher 
both should have left the astronomic chronology of 
Ptolemy to follow a fancy. 

According to Ptolemy, Cyrus reigned nine years from 
the conquest of Babylon ; he w r as succeeded by Cambyses, 
who reigned seven years and five months, and he by 
Smerdis for seven months, and he by Darius for thirty- 
six years, and he by Xerxes for twenty-one years, and 
he by Longimanus, and in his seventh year the decree 
was given to Ezra for reforming Jerusalem. These 
amount to eighty-one years in all, and estimating, 
as reasonably we may, that the reign of Cyrus began 
about the middle of the year 537, B. C, and sub- 
tracting eighty-one years from it, w r e are brought down 
to 456±, A. C. 

Paragraph III. 



YEAR OF THE CRUCIFIXION. 



This was A. D. 29, and on the twenty-fifth of March. 
So it appears from the facts. Christ was born in the 5th 
year B. C, v. 3.; and was over thirty-three years of age, 
but not over thirty-four at his death ; and by conseqence 
must have died A. D. 29 ; and the scriptures say the 
crucifixion was on the fourteenth of Nisan which answers, 



THE DISCOVERY. 427 



in that year, to March twenty-fifth. To verify onr posi- 
tion, we quote the authority and argument of Eusebius, 
the first ecclesiastical historian, and of the era of Con- 
stantine. He says, " it was about the fifteenth year of 
the reign of Tiberius, according to the Evangelist, in the 
fourth year, that Pilate was procurator of Judea, when 
Herod, Lysanias and Phillip, as tetrarchs, held the gov- 
ernment of the rest of Judea, when our Lord and Saviour 
Jesus Christ was in his thirtieth year, that he came to 
the baptism of John, and then made the beginning of 
promulgating his gospel." The holy scriptures more- 
over relate that he passed the whole time of his public 
ministry under the high priests, Annas and Caiaphas ; 
intimating, that during the years of their priesthood, the 
whole time of his ministry terminated. For, beginning 
with the pontificate of Annas, and continuing' after that 
of Caiaphas, the whole of this interval does not give us 
four years. The rites indeed of the law having already 
been abolished since that period, with it, also, were 
annulled the privileges of the priesthood, viz : of con- 
tinuing in it for life, and of hereditary descent. Under 
the Roman governors, however, different persons at dif- 
ferent times were appointed as high priests, who did not 
continue in office more than a year. 

Josephus, indeed, relates that there were four high 
priests in succession from Annas to Caiaphas. " Val- 
erius Gratus having put a period to the priesthood 
of Annas, promoted Ishmael, the son of Baphi, to 
the office ; and removing him also, not long after, he 
appointed Eleazer, the son of Annas, who had been 
high priest before, to the office. After the lapse of a 
year, removing him also, he transfers the priesthood to 
Simon, the son of Camithus. But he also did not con- 
tinue to hold the honor longer than a year, when he was 



428 THE DISCOVERY. 



succeeded by Josephus, surnamed Caiaphas." — {Anti- 
quities.) Hence, the whole time of our Saviour's minis- 
try is proved not to embrace four entire years ; there 
being four high priests for four years, from Annas to 
the appointment of Caiaphas, each of whom held the 
office a year respectively. Caiaphas, indeed, is justly 
shown by the gospel narrative to have been high priest 
in that year in which our Saviour's sufferings were fin- 
ished, with which present observation the time of Christ's 
ministry is proved to agree. 

Again ; by reference to the scriptures it appears that 
Christ, after his baptism, at which he was thirty years of 
age, attended only four passbvers, at the last of which 
he w r as the "Lamb that was slain ; " so that he could not 
have been over thirty-four years of age. These four pass- 
overs are noticed at length in the indices of most family 
bibles. Secondly ; that Christ was born four years before 
the common era, is agreed to by all writers. The proof 
of this is incontestable : for on the thirteenth of March, 
B. C. 4, there was an eclipse of the moon ; and Herod 
was at that time suffering his last illness, and he died 
that year, so that his charge to destroy the innocents 
must have been of earlier date ; which proves that Christ 
was born some months before this eclipse. — (Prideaux, 
Josephus, &c.) This point needed not to be proved, as 
few sane men will call it in question. 

Again; Townsend, in his late profound work, the 
Chronological Bible, places the crucifixion in A. D. 29 ; 
as does Playfair also ; and this is followed by the Comp. 
Comment., and is agreed to, latterly, by all men of 
chronological research. Gibbon says,* there is no reason 
to doubt that Christ died under the consulship of the two 

* Dec. and Fall, vol. i., 262 ; note 6. 



THE DISCOVERY. 429 



Gemini, March 25th, A. D. 29 ; and an ancient and 
lately discovered, and well preserved medal, also states 
that it was on the 25th of March. It may be proper to 
state, that Usher and Prideaux, and all the seventy-week 
theorists, place the crucifixion in 33, A. D., because 
Christ was baptized, being thirty years old, in the fif- 
teenth year of Tiberius, which, they say, began after the 
death of Augustus Caesar, in August, A. D. 14, and 
which would make the year of Christ's baptism to have 
been in A. D. 29, and his death in 33, A. D. The solu- 
tion of the difficulty is easy, for there were two epochs 
to the reign of Tiberius : the first, when he was made 
associate imperator with Augustus ; and the second, 
after his death ; and, by dating Luke's statement, of fif- 
teen years from the first epoch, all the facts harmonize 
with each other. 

These theorists make Christ to have been only thirty- 
three and a half years of age, at the crucifixion ; and yet, 
also, thirty-seven years old. We have before us an eccle- 
siastical history, that states that Christ was born four 
years B. C, and was crucified in 33, A. D., and that 
then he was just thirty-three and a half years old ! And 
is not Bishop Usher, the prince of chronologers, charge- 
able w T ith the same inconsistency ? 

From the light we enjoy, it is a fair conclusion that 
Christ was about thirty-three and a half, or thirty-four 
years old, at his crucifixion ; and that this was in A. D., 
29, March 25th. That Christmas day was not his birth- 
day, is susceptible of ample proof; Hebraic analogy, and 
circumstances, and history,- combine to place his birth, 
either at the autumnal or vernal equinox, or at the begin- 
ning of the Hebrew civil or sacred year. If the nativity 
was at either of these epochs, and the crucifixion was at 



430 THE DISCOVERY. 



the vernal equinox, then was Christ either exactly thirty- 
three and a half, or thirty-four years of age, as is gene- 
rally supposed. 

Paragraph IV. 

YEAR OF JUDEA'S FALL. 

The next epoch we are called upon to determine, is 
that of the desolation of Judea, the burning of the 
temple, and the beginning of the long captivity. This 
was the year 68, A. D. The last sacred year ended at 
the first of Nisan, of the year 68 ; the army of Titus 
entered Juclea in this month, and encamped at Jerusalem 
on the 14th, when the passover was to be celebrated ; on 
the 17th of Panemus, the daily sacrifice ceased ; and on 
the 8th of Ab, the temple was burned ; and on the 10th 
of Elul, the city was broken up, and its walls were bro- 
ken down ; and all things were desolated by the begin- 
ning of the seventh month, or the new year's day of the 
civil year. About this epoch, chronologers have given 
themselves apparently little concern, as their disagree- 
ments evince, for they variously place it in 68, 69, 70, 
71, 72, and 73, A. D. The records of those most deeply 
interested in preserving a true account of the year of 
Israel's desolation, and upon whose memory it must have 
made the deepest impression, that is, of the Jews them- 
selves, show that this event was in the Rabbinical year 
of the world, 3828, which coincides with A. D. 68. 
The Roman historians, upon whom many chronologers 
depend, differ among themselves in those accounts of 
the reigns of monarchs, essential to a true understanding 
of the date of the epoch we are seeking. But the case 
is by no means as hopeless a one to settle as might 
be supposed ; for carelessness has evidently influenced 
chronologers, more than want of materials. Our materials. 



THE DISCOVERY. 431 



we believe, are chosen with the most candid and critical 
discrimination ; and our results harmonize with the date 
the Jews assign to the fall of their commonwealth. 

As the crucifixion was in A. D. 29^, and Christ was 
then thirty-three and a half or thirty-four years of age. 
and was thirty years old at the 15th year of Tiberius, if 
we subtract the difference between thirty and thirty-three 
and a half, from twenty-nine and a quarter, we are 
brought to A. D. 25 and about nine months, which is 
about the time of year when Tiberius assumed the 
purple, or the anniversary of his reign. If we assume 
that Christ was born at the vernal equinox, B. C. 5, as 
Dr. Clarke, and many moderns and ancients teach, 
then, he being thirty-four years of age at the crucifixion, 
if we subtract four years from 29 A. D., eighty-five days, 
(or March 25) we are carried back to the month Nisan, 
A. D. 25, as the 15th of Tiberius. In either case, we 
are removed from this year of 25 to A. D. 10, by sub- 
tracting either fifteen full years, or fourteen and a half 
of Tiberius from it. If Christ was thirty years of age 
in the fall season, just at the anniversary of Tiberius' 
reign, it is very unreasonable to believe that Saint Luke 
would speak of the 15th of Tiberius, when that year had 
scarcely begun ; but, as he does speak of it, the presump- 
tion is, that it either was about complete, or well ad- 
vanced toward completion. 

The notion that John's baptism of multitudes, and 
preaching to them in open fields, was in the frosts of 
winter, seems absurd, and we have no proof of it ; and, 
more especially, as the manifestation of great personages 
and events was more likely to begin at the Hebrew new 
year, and at the feasts. We think no sensible scholar, of 
the Protestant school at least, will dispute about the time 
of Christ's birth ; we are certain it would be to their 



432 THE DISCOVERY. 



shame to dispute his age ; and we therefore conclude, that 
either fourteen and a half or fifteen years are to be sub- 
tracted from A. D. 25, to find the beginning of Tiberius' 
reign ; and, by either process, we are carried to A. D. 
10, and the latter or former portion of the year. Having 
this epoch, as a fair goal, we set out from it to reach 
A. D. 68. The length of the reign of Tiberius was from 
August 28th, A. D. 10, to March 16, or 26th, A. D. 37, a 
period of twenty-five years, six months, and twenty days ; 
the length of the reign of his successor, Caius Caligula, 
was three years and eight months ; and of his successor, 
Claudius Caesar, thirteen years, eight months, and twenty 
days ; and of his successor, Nero Caesar, thirteen years 
and eight days ; after him Galba reigned till the third of 
January following, and was murdered on the fifteenth ; 
his reign was seven months and seven days ; Otho next 
reigned, three months and three days ; Vitellius next 
reigned, eight months and five days, and was killed on 
the third of Casleu, answering to November ; Vespasian, 
however, began his reign on the fifth of the Nones, or 
Ides of July preceding, and in his second year, about the 
month of September, Jerusalem was destroyed. 

While the historian allows seven months and seven 
days to Galba, we allow him but five months and nine- 
teen days ; and we assign Yitellius three months and six 
days, because they were cotemporary with other mon- 
archs. This fact is admitted by historians, and is very 
manifest by a strict addition of the days and years of 
their predecessors, and seeing the time of the year when 
Nero ended his reign, and comparing this date with the 
known days when Galba and Vitellius ended their reigns, 
and the date of Vespasian's election to the purple. Ac- 
cording to this, Nero ended his reign about the 14th of 
July, 66 A. D. ; and Galba's images were thrown down, 



THE DISCOVERT, 433 



and Otho was declared emperor; and Vespasian was de- 
clared emperor in July following ; but Vitellius was his 
cotemporary till November, or Casleu. Galba, Otho, 
and Vitellius, are omitted from Ptolemy's canon, show- 
ing that none of them reigned a single year ; and Dio 
estimates the sum of their reigns, seriately, at about a 
year, which is close to what we reckoned it, before know- 
ing his testimony. The sum of all the reigns, as thus 
explained, allowing one year and three months for Ves- 
pasian's, to the fall of Jerusalem, is fifty-eight years, one 
month, and fifteen daj T s ; and, adding this sum to the 
first year of Tiberius, August 28th, A. D. 10, or ten 
years, seven months, and twenty-seven days, we are 
brought to A. D. 68 and nine months. In this estimate 
there may be an excess of a few days, but we think no 
greater exceptions can be taken to it. The common 
epoch assigned to the associate reign of Tiberius, is A. D. 
11, and we think we have shown good reasons for not 
adopting it ; but if any think that this date is settled as 
much by testimony, as by the want of it, we would say, 
that though the epoch of the founding of Rome is sup- 
posed to be 753 years B. 0., and, by consequence, the 
first of Tiberius synchronizes with 11 A. D., yet all 
must be aware that time never was measured by a more 
uncertain chronometer than the Roman year before the 
days of Julius Caesar. Chronologers often rest content 
with assigning events to one year, which belong to 
another, because the want of time and facilities prevents 
their treating the subject with more accuracy. 

The reader must perceive that we have spent much 
timo and labor to be exceedingly accurate in our chro- 
nology ; and that we differ from no chronologers of rep- 
utation by any large sum of years, but mostly about a 
year or two ; and where we differ, we think he will allow 
37 



434 THE DISCOVERY. 



that we do so for sufficient reasons. We are indebted 
mainly to Archbishop Usher, Prideaux, Josephus, 
Whiston, Townsend, and a few others, for our facts. 
We prefer to follow such profound men as these, to refer- 
ring the reader to a host of almost irresponsible author- 
ities. Whatever is excellent on the chronology of the 
eras reviewed, is embodied in the writings of these men. 
One thing we maybe permitted to observe; that our 
chronology was not made to suit a theory, but, in the 
main, was decided upon before our theory was planned, 
and was, indeed, the very origin of it. 



SECTION II. 

Beginning of the Seventy Weeks. 

1. Epoch of the Cyrus Decree. — The prophecy of 
the seventy weeks primarily designates the decree of 
Cyrus as their beginning epoch. In settling this point, 
we are necessarily governed by the strictest laws of just 
criticism, to avoid censure on the one part, and on the 
other to ascertain the truth. " To find the true sense of 
a written document, is often difficult and embarrassing, 
even when of recent date and in our own language, but 
the difficulty is greatly enhanced when it is of ancient 
date, and in a foreign tongue." Even the acts of our 
legislatures, framed with the most technical care, require 
judges of profound and discriminating learning to inter- 
pret them precisely. Yet there are rules of exposition 
which embody infallible principles of guidance to cer- 
tainty ; they are alike applicable to all species of writing, 
whether human or divine, and, if followed unvaryingly, 



THE DISCOVERY. 435 

are certain to clear the meaning of the text of doubts, 
unless the composition be either ambiguous, or symbolic, 
or senseless. Two of these we introduce for our safe- 
guards : the first is, that " the most simple and obvious 
sense of a passage is always its true one ; " and the sec- 
ond is, that " no interpretation can be just which brings 
out of any passage a sense that is repugnant to the ascer- 
tained nature of things." — (Stewart, Home, Buck, Bib. 
Hep.) In addition to these, another principle, of equal 
validity and importance, is, that every passage is to be 
taken in its literal sense, unless it be inconsistent with 
common sense to do so. 

In applying these rules to Gabriel's annunciation to 
Daniel, it is at once obvious that if the words he uses 
are to be taken in their plain, obvious, and literal sense, 
then the decree of Cyrus, to restore and build Jerusa- 
lem, is that to which primary reference is had. Nothing 
can shake this position, unless it can be fully and unan- 
swerably demonstrated, that, from the very nature of 
things, they can not by possibility apply to this decree. 

In the first place, no one has ever yet attempted to 
deny this for any other reason than that, according to 
the common mode of interpreting the seventy weeks, 
they fail to equal the space of time between that decree 
and the death of Christ. But surely, every one can see 
that the simple and obvious meaning of the text can not 
be made to yield to a mere theory, however plausible. 
To allow this, is at once to abandon all hopes of arriving 
at the truth of any writing, and especially, to make the 
word of God of none effect. That it may be the more 
impressed upon the mind that the obvious import of the 
angel's message is a reference to the Cyrus decree, we 
would, secondly, place the case in its own simple light. 
More than one hundred and fifty years before the empire 



436 THE DISCOVERY. 



of Cyrus, Isaiah prophesied, saying, " thus sayeth the 
Lord to his anointed, to Cyrus, whose right hand I have 
holden, to subdue the nations before him : I will loose the 
loins of kings to open before him the two-leaved gates, 
and the gates shall not be shut, * # # that thou 
niayest know that I, the Lord, which call thee by thy 
name, am the God of Israel. For Jacob my servant's 
sake, and Israel mine elect, I have even called thee by 
thy name." u That confirmeth the word of his servant, 
and performeth the counsel of his messengers ; that 
sayeth to Jerusalem, Thou shalt be inhabited; and to 
the cities of Judah, Ye shall be built, and I will raise up 
the decayed places thereof That sayeth to the deep Be 
dry, and I will dry up the rivers : that sayeth to Cyrus, 
He is my shepherd, and shall perform all my pleasure : 
even saying to Jerusalem Thou shalt be built : and to 
the temple, Thy foundations shall be laid." — Is. xliv. 
xlv. Here is a plain statement, by God himself, that a 
great decree for the restoring and building of Jerusa- 
lem should be made by Cyrus : and the language is 
identical with that of Gabriel. Now, although there 
were three other decrees for the repairing of Jerusalem, 
yet none of them are rendered important by such pre- 
eminent prophetic emphasis as this of Cyrus. 

Again ; it is further evident, that this decree was to be 
given at the end of the seventy year's captivity ; and for 
such a decree, Daniel w r as praying when Gabriel de- 
scended, as is evinced by the fact that he himself says, 
that he understood from Jeremiah, that at " the end of 
seventy years" the restoration of Israel should transpire ; 
and he knew that it could not take place without an im- 
perial decree to that effect. While praying, therefore, it 
is plain that he then expected the decree to be given by 
Cyrus, as he knew that the seventy years were about at 



THE DISCOVERY. 437 



an end. That lie was preparing for such a decree, is not 
only intimated in the language of answer to his prayer, 
sent through Gabriel ; (for he says to him, u from the 
going forth of the command to restore and build Jeru- 
salem, &c. ;") but it is as plain as need be, from the 
recorded portions of his supplications. Daniel knew, 
from the prophecy of Isaiah, that Cyrus was to give the 
desired command. Josephus, indeed, records that he 
showed that prophecy to Cyrus ; and this is admitted by 
the learned. Everything conspires to show, that Daniel 
and Gabriel both referred to the same event. But, 
further, what great consolation could it be to Daniel, 
w T hom Gabriel came to comfort, to know that Gabriel 
had no reference to an immediate and anticipated decree, 
but spoke of some other one, to come eighty years after 
the captivity was to end. If Gabriel did not refer to the 
decree that Daniel did, it is plain that Daniel's prayer 
was not heard, which is contrary to the whole tenor of 
the angel's mission. The decree of Cyrus, recorded in 
the book of Ezra, was fully designed to embrace all that 
Daniel sought, and all that Isaiah foretold. But it is also 
clear, from history, that the Cyrus decree accomplished, 
ultimately, all that was predicted ; this is allowed by 
Prideaux, who says that, u the publishing of the decree 
of Darius, A. A. C. 518, at Jerusalem, may be reckoned 
the thorough restoration of the Jewish state ; and the 
people were in their cities, and the temple completed by 
A. A. C. 514." Had Gabriel appeared to Ezra, or Nehe- 
miah, as he did to Daniel, there would be some propriety 
in limiting the weeks exclusively to their epochs; but 
as it is, there can be none. Besides these things, the 
decrees of Darius and Longimanus, were not for the 
restoring and building of Jerusalem, for Jerusalem was 
already built and restored ; they were for carrying out 



438 THE DISCOVERY. 



the original decree of Cyrus, and for reforming abuses ; 
they were but codicils to the will of Cyrus, inspired by 
the eternal Spirit. The decree to Ezra, was, however, 
more of the nature of that of Cyrus than any other ; and 
if use is to be made of it, as a starting point for the 
seventy weeks, it must be simply as the finishing of a 
decree period, extending from Cyrus to Ezra. But after 
all, it is fully admitted that the decree of Cyrus coincides 
w r ith the revelation of Gabriel, in every point save one, 
and that it does not amply coincide with any other de- 
cree. But it is also admitted, that this one excepted 
point may also coincide. Now, it is infallibly true, that 
perfect coincidence is perfect fulfillment, and as the most 
perfect coincidences exist between the prophecy of Ga- 
briel and the decree of Cyrus, we must admit that the 
seventy weeks were to begin with the decree of Cyrus, 
or that they never have been fulfilled. But none will be 
so mad as to take so absurd a position ; hence, the un- 
known period of seventy weeks will properly be begun 
at the decree of Cyrus, and end w T ith the crucifixion and 
the fall of Jewry. 

2. Epoch of the Longimanus decree. — This decree 
was a very important one, as it resulted in the restoration 
of the Hebrew ritual, and may be included in the mean- 
ing of GaKriel. It was given at the court of Persia, in 
Nisan, or March, B. C. 456, and took effect in the fifth 
month, or July following. The beginning of the weeks 
we place at the operation of the decree, because the word 
of in the phrase " going forth of the commandment," is 
as properly rendered, by using the word by in its stead. 

CONCLUSION-NEW THEORY. 

It thus appears that from the Cyrus decree to the cru- 
cifixion w 7 as 564 years and some days ; to the desolation 
it was 603 years and some days ; from the Longimanus 
decree to the crucifixion was 483 years and some days ; 
and to the desolation 522 years and some days. Now 
if the 70 w T eeks be reduced to days, and the days be 



THE DISCOVERT. 439 



taken for years, we have 490. But none of these periods 
coinciding with 490 years, the, a priori, exposition which 
makes a day represent a solar year, is proved not to be 
intended by the prophecy. This theory totally failing, 
some other must be sought, whose legitimate, a priori, 
interpretation shall be realized in the fulfillment. We 
present the following as legitimate and sufficient : (1) The 
seventy weeks express labor time only ; seventy labor 
weeks of days or years, imply the co-existence of rest 
time ; rest time consists of Sabbath days, regular holy- 
days, and Sabbatic years ; to obtain the full amount of 
solar time transpiring in seventy labor weeks, the co- 
existent, rest time must be added ; the amounts of such 
time to be added must be determined by the amount of 
rest time existing in the Hebrew calendar. (2) The 
result of such, additions will be symbolic or Hebraic 
years, and may be considered as representing solar years 
without any reductions, or they may be reduced to solar 
time. The year of 360 days is symbolic; the year of 
364 days and that of 366 may be esteemed Hebraic. A 
time or year of years, may consist of as many years as 
there are days in a year. In section III we will show 
the various proportions of labor and rest time, and the 
length of years known to the Hebrews. In section IY 
we will show that the seventy weeks express only labor 
time. 



SECTION III. 
Hebrew Divisions of Time. 



Paragraph L 

HEBREW WEEKS. 

All Hebrew time, greater than a day, was divided into 
weeks of days, weeks of weeks, weeks of weeks of weeks, 
or 343 days, and weeks of months, and weeks of years. 
The Sabbatic year was the seventh year ; and the jubilee 



440 THE DISCOVERY, 



was a Sabbatic year, and occurred every forty-ninth year. 
The first jubilee year, was the fiftieth after the posses- 
sion of Canaan, the first being a rest year; but the jubi- 
lee period itself, was only forty-nine years long, and was 
made up of seven Sabbatic weeks ; and the jubilee year 
coincided with the seventh Sabbatic year; so that there 
were not two rest years in succession. 

Paragraph II. 

SPIRITUAL AND CIVIL TIME. 

In addition to the general division of time into weeks, 
it was further divided into spiritual and secular. Every 
seventh day was a holy day ; and every seventh year was 
also a holy year ; and every week of weeks of years, or 
every jubilee, closed with a year more especially sacred 
than any other rest year. They had also two kinds of 
calendar years: one began in the month Nisan, and was 
the sacred, or ecclesiastical year ; the other began in the 
month Tisri, six months later, and was the civil year, at 
which the jubilee was sounded. The Sabbath, the Sab- 
batic years, and the jubilee years, were political, as well 
as spiritual, institutions. No division of the day into 
hours was known in the Mosaic economy ; so that a part 
of a clay was recognized as a whole day, or spoken of 
under that name. The amount of sacred time, in a 
jubilee period, was one and six-sevenths of all time 

Paragraph III. 

LENGTH OF THE SACRED AND SECULAR TEARS. 

1. The Sacred Year. — This was 364 days long. In 
proof, we adduce the following considerations: First. We 
claim, as confirmatory of this position, the general con- 
Bent of Bible critics, that fifty-two weeks were reckoned 



THE DISCOVERY, 441 



a year, among the Hebrews, as it is in all countries 
where time is computed by weeks. Second. The fulfill- 
ment of prophecy in a year of years, and fifty-two years, 
is proof that time was measured in this mode annually, 
and, also, that ages were thus measured. It was written 
in the law T , that when Israel should disregard the Sab- 
batic years, that God would send them into captivity, 
until the land enjoyed its Sabbaths. Now, Jeremiah 
says, that the Babylonish captivity allowed the land of 
Judea to keep its violated Sabbaths. As the desolation 
of Judea continued only for fifty-two years, it is obvious 
that the neglect complained of, must have continued just 
364 years. This fulfillment is full proof that God him- 
self regarded the year of years, at least, as consisting of 
364 equal parts, for his fulfillment endorses this view. 

2. The Civil Year. — The civil year of the Hebrews, 
according to Calmet, was composed of twelve months. 
The length of this year coincided with the solar year, as 
near as it was possible for a year of days to coincide 
with a true solar year. It must, therefore, have coincided 
with the present Julian year, w r hich was imported from 
Egypt, and, no doubt, derived from the Hebrews, It 
would then have been 366 days long, every fourth year, 
and 365 days every three years in four. Our reasons for 
this view are mainly these : First, There is no valid tes- 
timony against the position, nor can be. Second. The 
nature of the ceremonial law required the knowledge of 
an exact solar year. This all know, who have paid a 
moment's attention to the requirements of it. Accord- 
ing to it, the sacrifices and triennial feasts were obliged 
to occui regularly, in the spring, summer, and autumn. 
Now, unless the year had been exact, there would 
have been such a shifting of these periods, in the course 
of ages, as to carry the vernal feast into the summer, 



442 THE DISCOVERY. 



and to throw the autumn feast into the winter or 
spring. But, as we find these feasts, without any 
clashing, occurring at the same periods in the days of 
Solomon as in those of Moses, it is plain, that the He- 
brew civil year must have coincided with the solar, as 
near as it was possible. Third. As these feasts were of 
divine origin, God knew that a perfect knowledge of the 
true solar year was requisite, to keep them up with reg- 
ularity ; and if the correct solar year was unknown, it is 
unreasonable to suppose that God would keep the He- 
brews in ignorance of it, and yet require a close observ- 
ance of it, as this would be preposterous. 

Fourth. The Talmud, which is followed by most 
modern writers on Hebrew chronology, relates that the 
ancient Hebrew year consisted of twelve lunar months, 
which, falling short of the solar year, a month was in- 
tercalated whenever the 12th of Nisan happened to fall 
before the vernal equinox ; and this month was called 
ve-Adar. This may have been their mode after the cap- 
tivity, and after they became acquainted with the Gre- 
cians, but is plainly not of Mosaic origin. The Comp. 
Commentary remarks : " This arrangement of the 
Hebrew calendar, is made on the authority of (late) 
Jewish writers, who are not the best guides even in the 
affairs of their own nation. Their notation of the months 
has been implicitly followed by Christian critics and 
commentators universally ; but we believe it to be incor- 
rect ; for, according to their distribution of the months, 
the religious festivals could never have been observed at 
the stated times ; the seasons in Palestine not answering 
the purpose. 55 In Carpenter 5 s Calendarium Palestinae, 
it will be seen that " the present Jewish calender is car- 
ried up a month too high. 55 It is irrational to suppose 
that the Hebrew lawgiver, who regulated all things else 



THE DISCOVERY. 443 



with consummate skill and nicety of harmony, could 
have left the solar year in such an awkward and ungainly 
predicament as the Talmud represents it ; for, according 
to its account, all of the fasts, feasts, sacrifices, ceremo- 
nies, summers, winters, harvests, and spring times, all 
of the Sabbatic years and jubilees were moving in a per- 
petual jerk, going hop, step, and jump, and jolting all 
civil business and sacred affairs into a perpetual jumble 
every three, or five, or eight years. A prelate, who was 
taught that the earth was the center of the universe, and 
that stars and suns rolled round it every day, impiously 
remarked, as he saw the absurdity of the doctrines, " that 
had he been of God's privy council, he would have 
advised him better." And many a prelate, in reading 
the Talmud, has felt that he could have advised Moses 
to adopt a more convenient year for his system to 
work by. The mechanism of the original Hebrew fab- 
ric can not be impeached of imperfection, for all its parts 
are of divine institution. But unless it was adjusted as 
near to the solar year as days can begin and end such a 
year, it was imperfect, as its motions were dependent 
upon a solar year to keep the machinery in well 
balanced operation. Springtime, and harvest-feasts were 
obliged to occur at precise seasons of the year, which 
could not have been the case, had these seasons been 
jostled about by the difference of a month or two almost 
every year. But Moses himself totally demolishes the 
Talmud fable, for he shows that he did not follow lunar 
months. The account of months and time, incidentally 
exhibited in the seventh chapter of Genesis, says Calmet, 
shows that he estimated the year to be 365 days long, 
(at least.) Scaliger, Prideaux, and Usher, inform us 
that the ancient Chaldean, Persian, and Egyptian year 
was 365 days long ; and that some of them intercalated, 



444 THE DISCOVERT. 



to keep up with the sun. Their year, and that of Moses, 
seem identical in origin ; and if his was so intercalated 
as to equal solar time, and thus to suit his system, we 
must suppose that he adopted it for general use ; but if 
it was not so intercalated, he must have remedied its 
deficiency. Had it not approximated as near to solar 
time as a year can be made to do, his system would have 
become deranged by it, and hence, he must have adopted 
such a year, because the demand was imperious. But 
the nearest that a year of days can approach to the solar 
year, is to allow 365 days to three years successively, 
and give 366 days to the fourth. From the considera- 
tions, then, that the Mosaic law demanded a year as 
near to the Julian as is the solar, and that Moses knew 
of a year of 365 days long, it is a legitimate conclusion, 
that he intercalated one day in every four years, as his 
system imperiously required. The history of the Julian 
year is, that it was brought to Rome from Egypt by Sosi- 
genes, and adopted by Julius Caesar as the Roman year. 
But it is likely Sosigenes obtained it from books or tra- 
ditions, rather than from observation. The famous as- 
tronomers of Greece and Rome, and other nations, were 
not able to ascertain the number of days of a solar year, 
nor to approximate closely to it ; nor did ancient astron- 
omy afford remarkable facilities for any correct knowl- 
edge on the subject. The fact, then, that a year of 365 
days was known as early as Moses and Noah, is pre- 
sumptive of a direct revelation on the subject. Indeed, 
as Moses gives the account of the deluge, and the time 
of its continuance, by immediate inspiration, and not 
from books, the revelation of the days and months of 
the year is certain. 

Lastly. If prophecy is found to be fulfilled in years of 
this kind, it will confirm all our views indubitably. We 



THE DISCOVERY. 445 



have now seen, that all Hebrew time was divided into 
weeks, whether clays or years, or years of years ; and that 
a part of all their time was sacred time ; and that the year 
was of two kinds, the sacred of 364 days, and the secu- 
lar of 365 and 366. We now take another step, and will 
show that they had full and abbreviated time. 



SECTION IV. 

Abbreviated Time and Full Time. 

We have already seen that the Hebrews had weeks of 
years, and we know that 70 weeks of years, or 490 years, 
w T ill not fill the demand which the fulfillment makes, 
that they should equal 564 and 603 years. To these 
periods, we know they must be equal, from the absolute 
nature of the case. Now, as 70 weeks are less than 603 
years, it is a plain case that a certain amount of time, 
not expressed by the 70 weeks, must be understood as 
connected with them, and that this must be added to 
them in order to fill the demand. It is also plain, that 
this time to be added, must be added in accordance with 
a clear and well defined principle. The next question, 
then, is, What is the principle ? We reply, that the prin- 
ciple is this, That spiritual time is to be added to these 
weeks ; that it is not expressed in them ; and that the 
weeks are weeks of secular time. The weeks are, there- 
fore, abbreviated weeks, and represent full time, but do 
not express it. We must, therefore, add spiritual or rest 
time to the weeks, in the proportions in which it actually 
existed in all Hebrew time, and then we shall reach the 
periods coinciding with the 564 and 603 years ; and 
having done this, we not only show a fulfillment, but 



446 THE DISCOVERY. 



the fulfillment incontestably verifies the correctness of 
our interpretation. 

A secular week will, it is obvious, contain a less num- 
ber of days than a full week, which includes the Sab- 
bath or Sabbatic year, and in order to get the full length 
of a Sabbatic week or jubilee, consisting only of sec- 
ular time, a proper proportional of sacred time must 
be added to it. Because, during the existence of forty- 
two secular years, seven spiritual or rest years must also 
have transpired. It may be here observed, that in all 
Christian countries the rest days, such as Sabbaths and 
holy days, are unknown in law as days. So that a legal 
year is composed of not over 312 days, and generally, 
of not so many. To obtain then the solar time which 
transpired during 312, or less legal days, we must add 
in the uncounted, but understood, Sabbaths and holy 
days. Of this nature the seventy weeks partake ; they 
are weeks of legal time, to which the Sabbath, or holy 
day time, must be added, in order to ascertain the full 
solar time that passed during their existence. 

Besides the seventy weeks, there are other examples 
in scripture where abbreviated years are used instead of 
full ones. Thus, Moses and Paul both say it was 430 
years from the Abrahamic covenant to the exodus ; while 
Moses, in another place, shows that it was at least 603 
years in full, from the covenant to the exodus. The 
book of Kings says that it was 480 years from the exo- 
dus to the foundation of the temple ; wiiile the books of 
Joshua, Judges, and Acts, show that it was over 600 
years. Now, in each of these cases, both accounts must 
agree, because they are both inspired. The only way 
in which they can coincide is, by considering the shorter 
periods as consisting of secular time, and the longer, of 
both spiritual and secular time. These examples confirm 



THE DISCOVERY. 447 



our position with regard to the seventy weeks being 
abbreviated or secular time only. The position we here 
assume is also most completely sustained by the literal 
Hebrew text, which mentions the seventy weeks. 

* In the phrase " seventy weeks are determined upon 
thy people, " &c, the English words " are determined " 
express the figurative sense of the Hebrew word 
nechtac, for which they are rendered ; yet the word 
determined, in its etymological sense, coincides with the 
literal sense of nechtac ; for it signifies limited, cut 
short, abbreviated, decided, &c. The word nechtac, 
which stands in the Hebrew text, and is translated 
" determined " in our version, literally signifies cut 
short, cut, cut off, abbreviated, c&c, and, figuratively, it 
means decreed, divided, determined, <&c. In the Sep- 
tuagint, nechtac is rendered into Greek by the word 
sunetmethesan, whose primary meaning is to cut, to cut 
off, to abridge, to abbreviate, &c. In the Yulgate 
nechtac is rendered by the words " abbreviate sunt," 
which signify abbreviated. Here we have the fourfold 
testimony of four different languages, or rather the testi- 
mony of the most distinguished lingual scholars who 
have lived during the space of two thousand years, that 
the words of Gabriel to Daniel conveyed distinctly the 
notion that the seventy weeks were abbreviated weeks of 
years. Mr. Pricleaux contended against this notion, 
doubtless, because it disagreed with his theory : but his 
argument is inadmissible ; for it is in direct conflict with 
the signification of the word nechtac as laid down in the 
lexicons, and also with such a multitude of unbiassed 
scholars, who w T ere more likely to be correct. In the 



*We are indebted to Prof. Sheltqn, of Union University, for assist* 
ance in this criticism. 



448 THE DISCOVERY. 



Vulgate, the passage of the prophecy under consid- 
eration is rendered thus : " Septuaginta hebdomades 
abbreviates sunt tuum populwn" &c. ; which, being 
literally translated, reads thus, "seventy weeks abbrevia- 
ted are unto thy people." The early fathers, the 
Romish doctors, and a vast class of learned men, have 
approved of this rendering for ages past ; and he who 
rejects it, must possess either uncommon erudition, or 
remarkable assurance. We maintain, therefore, that the 
literal meaning of the text teaches that our position is 
fully correct; that is, that the sevent}' weeks were of the 
abbreviated kind, and did not include Sabbatic years or 
rest time, but demanded their addition. 



SECTION V. 
Application of Principles. 



Having shown that the seventy weeks must equal 564 
and 603 years, and, also, that in the text they are ab- 
breviated weeks, to which holy time must be added, we 
w T ill now add the amount. The basis of this addition 
must be the relative proportion existing between sacred 
and secular time, as laid down in the Mosaic law. The 
sacred time is of two or three kinds, one consisting of 
Sabbath days, or holy days and of Sabbatic years. The 
Sabbath days are in the proportion of one day to six secular 
days ; the Sabbatic years are in the proportion of one to 
every six. But, as one-seventh of all the Sabbatic years 
is composed of Sabbath days, it follows, that Sabbatic 
year-time would amount, in forty-nine years, to one- 
seventh less, in the aggregate, than would the whole 
number of Sabbath days in the same period ; that is, in 



THE DISCOVERY. 449 



supplying the Sabbatic year-time required to complete 
the solar time, represented by the seventy weeks, we 
would add one year to every seven, and not one to every 
six, as in the case of Sabbath days. With these plain 
principles before us, we proceed to give various formulas 
by which the weeks may be interpreted. 

Paragraph L 

SEVENTY WEEKS EQUAL TO FIVE HUNDRED AND SIXTY-FOUR YEARS. 

Formulas. — 1. If to 490 years we add one-seventh of 
it for Sabbatic time, w T e shall have 560 years. 

2. An abbreviated week, we have seen, may consist 
entirely of secular time, or it may consist in w T hole or in 
part of it. Hence, if we take the Sabbatic year-time 
from a Sabbath week, and leave in the Sabbath days, we 
shall have 6\ years. Now, if we multiply the 70 weeks 
by this, we shall have 430 years. As in this computa- 
tion the Sabbaths of the Sabbatic year are taken out, the 
proportion to be added is less than one-&eventh ; and to 
obtain it, instead of dividing 430 by 7, we must divide 
it by 43, and take six parts of it. Dividing, therefore, 
430 by 43, we have 10, and multiplying this by 6, 
w r e have 60, which, added to 430, gives 490 ; to this 
adding one-seventh, and we have 560. 

3. By taking out all Sabbath days from a Sabbatic 
week, we have an abbreviated week of 6 years. Now, 
multiplying 70 weeks by 6, and we have 420 ; then add- 
ing one-seventh for Sabbatic time, w T e have 480, and 
then adding one-sixth for Sabbath-day time, and again 
we have 560. 

4. By dropping both Sabbatic year and Sabbath-day 
time, we shall have an abbreviated week of 5^ years. 
Now, multiplying 70 weeks by this, and we have 360 
To this, if we add one-seventh for Sabbatic time, we 

38 



450 THE DISCOVERY. 



shall have 411 1, and, adding to this Sabbath day time, or 
one-sixth, we shall have 480. To this again, we must 
add one-sixth, which gives us 560. The reason for three 
additions, when both Sabbath and Sabbatic time is taken 
from the multiplier, is found in the fact, that when we 
multiplied by the full week of 7 years, we then added 
one-seventh ; and when we multiplied by the week abbre- 
viated by dropping only Sabbath day, or only Sabbatic 
time, we made two additions ; but, when we dropped both 
Sabbath day and Sabbatic year time, we must, of course, 
make one more addition of sacred time. 

5. We have now shown, that by the various kinds of 
weeks multiplied into the 70, we obtain 560 years. We 
now show the same results, in another way, by estimating 
the weeks as years : 

First. As 364 days make a year, and as 52 weeks 
also make a Hebrew year, it is obvious that 70 weeks 
will be equal to one year and 18 — 52. Now, 364 years 
plus 18 — 52 of 364 are just equal to 490, and, adding 
Sabbatic time, we have 560 years. 

Second. It is well known that 49 weeks represented a 
Hebrew year ; indeed, it is an abbreviated year, of a 
week of weeks of weeks, or of 343 days. Seventy- 
weeks will equal one year and three-sevenths of a year 
of this kind ; and one and three-sevenths of 343 are just 
equal to 490 ; and adding one-seventh, or Sabbatic time, 
and we again have 560 years. 

Third. Forty-two weeks^ are, also, another form of an 
abbreviated j'ear, and such a year consists, of course, of 
294 days ; and 70 weeks of this kind will equal one and 
two-thirds of 70 weeks ; and one and two-thirds of 294 
are just equal, again, to 490 ; and, adding Sabbatic time, 
we again have 560. 

Fourth. Thirty-six weeks are the lowest form of an 



THE DISCOVERY. 451 



abbreviated year, and a year of this kind will consist of 
252 days ; and 70 weeks of this kind of year will make 
a year and 34 — 36 ; and once 252 and 34 — 36 of this, 
will just equal 490 again ; and, Sabbatic time being 
added, will give us, again, 560 years. 

Thus have we found eight modes of obtaining 560 
years, and each one conforming strictly to Hebrew modes 
of estimation. 

We remark, that 36 years of secular time are found 
to equal just 52 years, if we add to the 36 their propor- 
tional amount of sacred time. For example : in a jubi- 
lee period, there are seven Sabbatic, or rest years, and 
in the remaining 42 years, there are 12,348 days of 
secular time ; for, in each of the 42 years there are 52 
Sabbath days, and 18 extra holy days. Then, as 12,348 
days of secular time imply a full period of jubilee time, 
or 49 years, we find that sacred time, added to 36 secular 
years in the same proportion, gives 52 years. 

Example. 12,348 : 49 : : 364X36=52. 

Or, as in 364 days, there are 18+52, or 70 sacred 
days, w T e will have the proportion of sacred time to secu- 
lar as 70 to 294. Then, if 70 sacred days give 294 secular 
ones, or vice versa, then 42 years will give 10 years. 

Example. 294 : 70 : : 42=10. 
Let this quotient be added to 42, and again we have 52 
years. In these cases, the proportion of sacred to secular 
time, is as 1 to 6 ; 70 to 294 ; and 10 to 52. In these 
cases, the year of 364 days, or 52 weeks, is the basis of 
the results. We shall add several others. 

First. As one kind of Hebrew year consists of 360 
days, there will be in it 51f weeks, and 70 weeks will 
make one and a third years of this kind, which equal 
480. Now, adding Sabbath day time, or one sixth, to 
this, and we again have 560. 



452 THE DISCOVERY. 



Second. If we take one and one third of 364, as we 
did of 360, we shall have 485J, and, adding to this Sab- 
bath day time, we shall have 565f . 

It will now be seen, that we have obtained two periods 
of Hebrew years ; one of 560 years, and another of 565§. 
Neither of these amounts are in form exactly what we 
want, but they are in value precisely what we want, as 
we will now show. 

1. The Hebrew year of 360 days, or years, is only a 
symbolic year, and was never in use as a civil year ; it 
was used only among the prophets. It being a year, 
however, it must symbolize the kinds of Hebrew years 
which were in use. Now, as one kind of year consisted 
of 364 days, a year of years of this kind would equal 
364 years multiplied by 364 days, and these days would, 
of course, be represented by the year of 360 years, or 
days. Now, 364X 364 equal 132,496 days, or 362 years 
278| days. Then, as 360 years equal 132,496 days, 560 
will equal 206,1041 days, which are exactly equal to 564 
solar years, and 109 days. 

2. We have seen that the 70 weeks are equal to 565f 
years. As these must be reckoned as consisting of 364 
days each, by reducing them to exact solar time, they 
are equal to just 564 years, and 109 days. 

3. We have seen that 70 weeks are equal to one year, 
and 18 — 52, and that Iff of 364 equal 490, and that this, 
by Sabbatic addition, equals 560. 

Now, as 364 years, multiplied by 364 days, equal 362 
years 278± days, if we add Sabbatic time, or one-seventh 
of it, we shall have 151,424 days, or 414| years ; then 
adding Sabbath time or one sixth, and we have 176,661^- 
days or 483 years, 250 days. Then, to this again, add 
Sabbath time, and again we have 564 years and 109 
days. These three additions of sacred time, we have 



THE DISCOVERT. 453 



seen, are allowable, when we begin with the lowest 
amount to which 70 weeks are reducible. 

4. A fourth mode of computing these weeks is very 
remarkable and exact, and confirmatory of all that we 
have said. A Hebrew year in one of its forms, consists 
of 49 weeks, or 343 days, and in another, of 364 ; making 
just 21 days difference between them. The former of 
these, is an abbreviated year, of course. Now, then, a 
Sabbatic week of years of this kind, would, when abbre- 
viated by taking away the Sabbaths, be abbreviated by 
just one year and 21 days, or 1^ years. Then, as one 
week must have l 5 3 y years added to it, seventy weeks 
would require the addition of 10f-§ years, which would 
make 89|§ years. Now, multiply this by seven, and we 
shall have 564§ years. This lacks only four days of 
equaling the other amount already obtained, and in so 
vast a period, so small a variation can be no sort of objec- 
tion to it, especially as the coincidence was to be in 
weeks rather than in days- Having now, in a variety 
of differing ways, arrived at the fact that the 70 weeks 
were 564 years, and 105 or 109 days long, we proceed 
to show that this sum* exactly coincides with the fulfill- 
ment of prophecy. 

Paragraph II 

SEVENTY WEEKS EQUAL TO SIX HUNDRED AND THREE YEARS. 

Formulas. — 1. As 49 weeks are an abbreviated year, 
we may have the following formula: 

49 : 360=70 weeks equal to 514?. Now add in Sab- 
bath day time, and we have 600 years. 

2. As 42 weeks are an abbreviated year, they may be 
equal to 360 days. Then we may have the following 
formula: As 42 : 360x70=600. 



454 THE DISCOVERY. 



3. As 49 weeks may also represent a Hebrew year 
of 364 parts, we may have the following formula : As 
49:364X70=520. Now, adding Sabbath time, we 
have 606 j. 

4. As 42 weeks may also represent 364, we may have 
42 : 364x70=606f, 

Having now attained two periods from the 70 weeks, 
one of 600,* and another of 606§ years in length, we are 
to reduce them to solar time. "VVe here remark, that in 
computing the weeks which related to the spiritual 
matter of the crucifixion, we estimated them by years of 
years, of 364 parts each, but, in turning to civil matters, 
the use of civil time will be required. The longest year 
we have seen, was 366 days. Now, the text gives no 
intimation as to what kind of a year the 70 weeks were 
to be realized in ; of course, therefore, we are to look to 
the fulfillment itself, to settle that matter, and in what- 
ever kind it was fulfilled, that, undoubtedly, was the kind 
intended. The fulfillment will, and must, determine 
whether the years were to be reduced into solar years, or 
whether they symbolized solar years. With these things 
premised, we will reduce the 606f to years of 366 days. 
They may be considered as years of 364 days, as they 
stand. 

* We may here observe, with reference to this great period of 600 
years, that Josephus says it was recognized among the Jews in very 
ancient times, as the great astronomic year. We give his own words, 
"God afforded them a longer term of life on account of their virtue, 
and the good use they made of it in astronomical and geometrical 
discoveries, which would not have afforded the time for foretelling 
the periods of the stars, unless they had lived 600 years, for the great 
year is completed in that interval. 



THE DISCOVERT. 455 



1. Multiply 606- by 364, divide the product by 366 
days, and we have 603 years and 128 j days, or 129 days. 
A part of a day, with the Jews, was esteemed as a whole 
one. 

2. A year of years of 364 days each, when reduced to 
years of 366 days, amounts to 362 years and 4 days. 
Then, as the symbolic year, or 360 years, represents any 
Hebrew year, it will represent 362 years and 4 days. 
We have then the following formula and result: 

360 : 362 years 4 daysX 600=603 years 129 days. 

3. As near as can possibly be ascertained, in addition 
to the exclusively Sabbath day time, one twelfth of all 
other time was sacred time, or, in other words, the days 
of fasts and feasts, which existed in addition to weekly 
Sabbaths, were also estimated as Sabbath or rest days. 
These amounted to just one month. Now, one-twelfth of 
364 equals 30 J days, and in a Sabbatic w T eek there would 
be 7 times 30^ sacred days. This sum would include 
the difference of 21 days, which exists between the year 
of 343 and 364 days or years. There would, therefore, 
in a Sabbatic week be one year and f{|* to be added to 
the secular time ; for 343 becomes the divisor and rep- 
resentative year in these computations. We then have 
the following formula and result : 

If 7 years, or one week, gives Iff 1 years, then 70 
weeks, or 490 years, will give 11§|. And this sum, 
added to 490, gives us just 603J- years, or 603 years and 
122 days. This will be found exceedingly accurate. 

4. As 49 weeks represented a year, and as we find 28 
days, or four sacred weeks of time in the year, besides 
the Sabbaths, if we add these to 49 we shall have 53 



456 THE DISCOVERY. 



weeks. Now, as 70 weeks, or 490 years, are 49 weeks 
multiplied by ten, so multiplying 53 by 10, we shall 
have 530 years. Now, adding Sabbath time, or one 
seventh, and we have 605 1 years. If now we multiply 
this by If, and divide by 366, and subtract the quotient 
from 605|, we shall again have 603 years and 129 days. 
It is difficult to explain the reason for this multiplica- 
tion satisfactorily, yet it is plainly correct. We know 
that 430 was one form of the 70 weeks. Now, if to this 
we merely add Sabbatic time, or one seventh, we have 
491 f years. Now, we know that this is an excess of If 
over the true value of the 70 weeks ; and that is about 
all we know of it. Its conformity to some correct, yet 
unknown principle, is proved by its conformity to truth. 



Paragraph III. 

SEVENTY WEEKS EQUAL TO FOUR HUNDRED AND EIGHTY-THREE YEARS. 

Formula. — 70 weeks multiplied by 6, the number of 
days in an abridged or " cut short " week, will equal 
420 days or years, and adding Sabbatic time, or one 
seventh of them, we have 480 years. Then, as the sym- 
bolic year of 360 years equals 132,496 days, 480 years 
will equal 483 years and 250 days. 



Paragraph IV. 

SEVENTY WEEKS EQUAL TO FIVE HUNDRED AND TWENTY-TWO YEARS. 

Formula.— 70 x7$= 520; and as 360 represents 362 
years and 4 days, as already shown, then 520 will 522 
years and 326 days. 



THE DISCOVERY. 457 



CONCLUSION. 



We have shown that seventy symbolic weeks may 
have seven, a priori, senses, legitimately, viz : 70 X 5\= 
360; and 70x6=420; 70x7* =430; 70x7=490; 
70x6f=480; 70X7f, and 70xff=411§. We have 
also shown that these may be considered abbreviated 
weeks, to which rest time may be added. We have, 
also, shown that upon reduction to solar time, the 70 
weeks may equal 483 years and 250 days ; 522 years 
and 326 days ; 564 years and 109 days ; and 603 years 
and 129 days. We now, then, inquire, do any of these 
results coincide with the fulfillment of the 70 weeks. As 
we know certainly that these weeks are fulfilled, and 
also the dates when they were realized, we will date them 
at one of these points, say at the crucifixion, and return 
into the past and see where they carry us. 564 years 
and 109 days, dated at the crucifixion, March 25th, A. 
D. 29, carries us back to the 6th of December, B. C. 537, 
right to the very week when Israel left Babylon by virtue 
of the Cyrus decree. Let us date the 603 years and 129 
days at this point, and return, and we are brought to the 
21st of Nisan, A. D. 68, and to the very day on which 
the desolator encamped at Jerusalem. Again, dating 
the 483 years 250 days at the crucifixion, and returning, 
we are carried to 456, B. 0., and the month of July, 
when Ezra, by virtue of the decree of Longimanus, began 
the restoration of the Mosaic ritual ; and, dating the 522 
years and 326 days in the month of July, 456, B. C, we 
are brought forward to A. D. 68, and to the month Sivan 
or June, when the great mount was built which brought 
the ruin of Jerusalem. Here, then, the fulfillment of the 
70 weeks actually coincides with FOUR of our, a priori, 
expositions, and gives a quadruple sanction to the legiti- 
macy of our expositions, and thus determines our accu- 
racy infallibly. Nothing of this kind has hitherto been 
presented to the world, and we, therefore, may claim the 
discovery without any immodesty or injustice to others. 
39 



458 THE DISCOVERY. 



Observe, now, that our labor has not been to prove that 
the seventy weeks are fulfilled ; this is an admitted fact ; 
our object has been to ascertain from this fact, the mode 
of explaining the weeks, a priori, so that we might see 
how they coincided with fulfillment. We showed, upon 
self-evident principles, that any legitimate, a priori, ex- 
positions with which the actual solar lengths of the weeks 
would coincide, must be counted those which the proph- 
ecy was intended to fulfill ; we showed that our exposi- 
tions were as legitimate, a priori, as any others ; and as 
God's own fulfillment endorses them, who will deny their 
validity ? Who can show the illegitimacy of our inter- 
pretations ? We challenge the world to the labor. We 
have not proved, a priori, that our expositions are those 
intended, by God, to explain the prediction ; such a thing 
can be done by no mortal ; we have shown the need of a 
new theory to explain the text, and the theory presented, 
a priori, perhaps as doubtful as any other, is yet changed 
to demonstration by the, a posteriori, proof of a divine 
realization. In the very same way, that every obscure 
prophecy is shown to be fulfilled, so our exposition ex- 
plains the realization of the weeks. But again let it be 
emphasized with power, that our showing is not merely 
strong with the strength of a single overwhelming coin- 
cidence, nor only doubly strong to convict the mind of 
its veracity ; its truth rushes upon us like the four 
winds of heaven, and besets with the might of a whirl- 
wind ; it sheds its light, not from one lone star of dura- 
ble fire, but, with the quadruple splendor of the sun, it 
expels all darkness, and obscures only with its excess of 
brightness. It is as profound as mathematics, and as 
conclusive as geometry ; requiring sense to comprehend 
it; only " the wise shail understand." From the demon- 
stration here given, w T e possess, henceforth, four, a priori, 
expositions, as a key to the days, months, and times of 
Daniel and John. 

We showed, 1. That all prophecy relating to the period 
from the desolation of Judea to the present age, was not 
to be understood "till the time of the end." 2. That 



THE DISCOVERY. 459 



the last prophecy of Daniel is a key to this general mys- 
tery. 3. That the chronologic days and times are a key 
to this vision. 4. That these days and times are to be 
understood by the wise only, and in such an age as ours. 

5. That scripture allows a day to symbolize a year, but 
does not specify what kind of a year is to be understood. 

6. That its exact and intended meaning can be known only 
by a realization of some one of the meanings which may 
be legitimately attributed to the term day. 7. That any 
meaning is legitimate which is not opposed to the con- 
text, nor to the nature of things, prior to fulfillment. 
8. The only prophecy, containing symbolic chronology, 
which, being fulfilled, enables us, thereby, to determine 
the exact solar time symbolized by prophetic days, is 
that of the " seventy weeks." 9. The seventy weeks 
may be legitimately esteemed as " abbreviated or cut 
short weeks," expressing only labor time, to which pro- 
portional Hebrew rest time may be added, to obtain the 
full time they represent. 10. The time, thus obtained, 
may be considered as symbolic of Hebrew years of years 
of 364 or 366 parts each, and these may or may not be 
reduced to solar time ; or the time obtained by these 
additions may be considered as true solar time, and not 
symbolic. 11. That we obtained by either of these 
modes of computation, 483 years and 250 days ; 522 
years and 326 days ; 564 years and 109 days ; and 603 
years and 129 days, as legitimate meanings of the 70 
weeks. 12. That the 70 weeks were fulfilled in four 
ways, and in four lengths, exactly coinciding with these 
legitimate, a priori, expositions, thus demonstrating that 
they were the exact lengths of the 70 weeks, or 490 days, 
intended to be taught by inspiration. The conclusion is, 
therefore, that knowing the mode in which God has, by 
fulfillment, explained the length of symbolic weeks and 
days, we have a key to the days and years of Daniel's 
last vision, and also of that entire vision, and of all its 
collaterals, whether delivered by Daniel, Isaiah, Ezekiel 
or St. John. If there is no mistake in the whole argu- 
ment, and we think no serious one can be found, then 



460 THE DISCOVERY. 



our interpretations are of the utmost utility to our country. 
To all commercial, agricultural, manufacturing, legisla- 
tive, mechanical and Christian interests, they are of in- 
calculable importance, and especially to warn our country 
against that great war of Armageddon, or " battle of the 
great day of God Almighty," which is so near us. We 
now apply our principles to certain dark historical fea- 
tures of the Bible, and finding in their explanation a con- 
firmation of our theory, we proceed to explain all the 
symbolic chronology of Daniel and Eevelation. 



SECTION VIII. 



Four Hundred and Eighty and Four Hundred and Thirty 

Years. 

Paragraph I. 

FOUR HUNDRED AND THIRTY YEARS. 

Moses and Paul say it was 430 years from the cove- 
nant with Abraham to the law, or exodus. But if we 
look back to the detailed account of this same period, we 
see that it was much longer than 430 years. For God 
assured Abram, at the making of the covenant, that his 
seed should be in bondage, in a strange land, for 400 
years. Now, Jacob w r as 130 years old at the descent 
into the land of bondage, and Isaac was 60 years old at 
Jacob's birth. Now, these together, make 590 years. 
But the covenant w T as several years earlier than this, as it 
was just before the birth of Ishmael, (see Gen. 15th ch.) ; 
and Ishmael was 13 years old at the birth of Isaac. 

As these years are given in round numbers, there is, 
doubtless, a little excess over the true solar time, for it 
was customary with the ancients to call a part of a year 



THE DISCOVERT. 461 



a whole year. So, that Jacob's being born when Isaac 
was sixty, might be when he was in his sixtieth year. 
The whole amount can not rationally exceed 604 solar 
years, and was, doubtless, somewhere between 603 and 
604 years. Now, we have seen, that 430 years is one 
form of the 70 weeks, and that 70 weeks were just equal 
to 603 years and 129 days. The 430 years, and the de- 
tailed chronology of the same period, are thus reconciled 
by our mode of exposition, and can not be satisfactorily 
explained in any other. 

Paragraph II 

FOUR HUNDRED AND EIGHTY YEARS. 

In I. Kings vi., it is stated that the foundation of Sol- 
omon's temple was laid in the 480th year after the exodus 
from Egypt, and in Solomon's fourth year. Josephus 
says, the period was 592 years long, but his detailed ac- 
counts vary a little from this aggregate. St. Paul says, 
the judges continued for 450 years ; and after them 
David and Saul reigned, each 40 years, and Solomon 3^-, 
to the time of the foundation. These together, make 
533^ years, to which must be added the 40 years in the 
wilderness, making 573^ ; to this must be added the 
days of Joshua and Samuel; these are reckoned, by 
some, to amount to 30 years ; so that all taken together, 
will amount to 603-J- years. 

Now, we have seen that 480 years was one form of 
the 70 weeks, which we know to equal 603-^- years. 
These explanations of these two periods are confirmatory 
of the correctness of our principles of interpretation. 
We could proceed, also, to show that all the great eras 
of the Hebrews are measured by some form of the 
lengths of the seventy weeks or Sabbatic weeks of years. 



462 THE DISCOVERY. 



CHAPTER II. 

DAYS, YEARS, MONTHS, AND TIMES. 

Having ascertained the principles by which symbolic 
time is to be estimated, we proceed to apply them to the 
great prophetic periods predicted in the books of Daniel 
and Revelation. 



SECTION I. . 
Twelve Hundred and Sixty Days. 

In the eleventh chapter of Revelation, it is said that 
the two witnesses shall prophesy, clothed in sackcloth, 
for 1260 clays ; and in the twelfth chapter, it is said, the 
woman fled into the wilderness, with twelve stars upon 
her head, for 1260 days. That the two witnesses, and 
the woman, and stars coincide, no one can doubt ; and 
their period of humiliation, in each case, being the same, 
the 1260 days of each must begin at the same points, 
and end in the same. That their beginning is at church 
and state union, we have already shown. We have seen, 
also, that this union is to date from the 19th of June, 
325, at the Council of Nice ; and, also, that the revision 
of the law completing this union, in detail, took place 
under Justinian, somewhere between 529 and 534, A. D. 
We saw, also, that the 70 weeks had two double modes 
of fulfillment ; one set of modes being spiritual, and the 
other secular. We may also anticipate the same kind of 
twice double fulfillment, in the 1260 days. We shall 
proceed now to ascertain both kinds. 



THE DISCOVERY. 463 



Paragvajpli I. 

TWELVE HUNDRED AND SIXTY DAYS — SPIRITUAL LENGTHS. 

1. As 490, or 70 weeks, equal 564 years and 109 
days, 1260 days, or 180 weeks, will equal 529,984 days, 
or 1451 years and 17 days. Now, from the beginning 
of church and state union, June 19th, 325, down to the 
beginning of the disunion of church and state, at the 
rise of the United States, July 4th, 1776, was just 
exactly 529,984 days. And, as the humiliation of the 
woman and witnesses was to be during this union, and 
was also to be for 529,984 days, the coincidence is math- 
ematically perfect. Nothing could be a more perfect 
demonstration of a fulfillment of a prophecy, than that 
here given. In this computation, it must be remem- 
bered, that the year 1776 was a leap year, and that there 
is a difference of about six hours between the meridian 
of Nice and the United States ; and, also, that a part of 
a day, by Hebrew measure, is taken as a whole one. 
The 19th of June, 325 is, also, to be included. We esti- 
mate by true solar time, or 315,659,277 tenth seconds 
to the solar year. 

2. As 70 weeks were also equal to 483 years and 250 
days, or 176, 661^ days, 1260 days, or 180 weeks are 
equal to 1243 years and 267 days. If, now, we subtract 
this from July 4th, 1776, we are carried back to 532 
A. D., and 274th day, or 1st of October. This is as 
near the date of the framing of the empire church laws, 
by Justinian, as can possibly be estimated from the 
knowledge we have of history. If some European 
scholars would search and look, doubtless, our exposition 
here would be found to coincide with the events exactly 
to a day, as it does in our previous exposition of the 
1260 days. 



464 THE DISCOVERY. 



Paragraph II 

SECULAR LENGTH OF THE TWELVE HUNDRED AND S7XTY DATS. 

1. Seventy weeks are equal to 603£ years, and 1260 
days, or 180 weeks, will equal 1551 f, and adding this 
to 325, A. D., and we are carried down to 1876 or 1877. 

2. As 70 weeks are equal to 522f years, 1260 days, 
or 180 weeks, will equal 1344 years and a little over 
three sevenths, and dating this at 532, A. D., we are 
again brought to 1876 or 1877, A. D. Of course we 
may look for the overthrow of state dominion in the 
church universally, by about this time, There may, 
however, be another spiritual interpretation of the 1260 
days, and it is very possible they may end from about 1862 
to 1865, if not earlier; we have no certainty of this, 
and can only reason upon it by analogy. As this pres- 
ent time is the last vial period, we need be astonished at 
nothing occurring in the way of revolutions in Europe. 
The destruction of the empire church throughout Europe 
will certainly transpire before the fall of monarchy ; and 
as monarchy will all go down before 1878, we may look 
for the overthrow of the Roman church very soon after 
Russia conquers Turkey. 



SECTION II. 
1290 Days— 1708 Years. 
These days are spoken of in Daniel xii. They are 
there shown as a partial interpretation of the three and a 
half times, and represented the time during which the 
power of the holy people, or Christian Israel, was to be 
depressed. At their end this power or nationality was 
to revive, and ultimately fill the world. Their end is 
the beginning of " the time of the end," which extends 
to the end of the 1335 days. The time at which they 



THE DISCOVERY. 465 



were to be dated, is stated to be at the cessation of the 
daily sacrifice. This occurrence took place on the 17th 
of Panemus, A. D. 68 ; that is, on the 189th day of 
that year. We place the date at this day because the 
seventy weeks ended on the 97th day of A. D. 68 ; and 
that day coincides with the 14th of Nisan, when the last 
passover of the Hebrews was celebrated at Jerusalem ; 
and on which day, according to Josephus, the Komans 
encamped at the city. History does not state positively, 
that this 97th day of A. D. 68, was the 14th of Nisan, 
nor does it deny it ; and it is certain that the date can 
not be from the true point more than twelve days. For 
the Grecian mode of intercalation, then prevailing in 
Judea, and the 14th of Nisan having been on the 25th 
of March, or the 85th day of the year A. D., 29, as we 
have seen, there could be no greater variation. Now, as 
the 70 weeks were to end at the invasion of Judea, and 
as they end on the 97th day of 68, and, as the Soman 
army camped at Jerusalem on the 14th of Nisan, the 
14th of Nisan must coincide with the 97th day of 68, 
where these weeks ended. Again ; the perfect harmony 
of this assumption, with all the interpretations of the other 
symbolic periods, is a full confirmation of this position. 

First Interpretation. — The 1290 days are composed 
of three times 430 years, or of 3/^ times 360 years. 
Now, the 70 weeks, we know, are resolvable into 430 
years, and, of course, the 430 years must equal some 
value of the 70 weeks. Now, 70 weeks are equal to 490 
years, and three times this equals 1470 ; then, adding 
Sabbatic time, or one seventh, and we have 1680. Then, 
as 360 stands for the year of 366 days, if 360 equal 366, 
then 1680 will equal 1708 years exactly. 

Second Interpretation. — As all the forms of the 70 
weeks are resolvable into each other, and as 480 is one 
form, we may multiply it by 3 T \, since 1290 is 3 T 7 2 of 



466 THE DISCOVERY. 



360; we then have 480x3-^=1720. Again, if to 
430 we add Sabbatic time, or one sixth, we have 491 f ; 
and, multiplying this by 3, we have 1474f years ; and, 
adding Sabbatic time, we have 1720 years. From this 
we see, again, that the values of the weeks are inter- 
changeable. Now, as the 70 weeks equal 520 years, and, 
as 3 times this equals 1560, if we add one seventh of it 
to 3 times 490, or 3£ times 420, that is, to 1470, we 
shall have 1692f ; now, dividing 1560 by 104, for extra 
sacred time, and we have 15, which, added to the above, 
gives 1707f years, or 1707 years 314 days. Now, the 
1290 days were to be dated from the setting up of the 
abomination of desolation, as well as from the cessation 
of the daily sacrifice ; and this may well be settled as 
having fully occurred at the burning of Jerusalem, on 
the 8th of Elul, or 239th day of 68, A. D. The two 
dates at which these 1290 days were to begin are, then, 
respectively, the 189th day, and 239th day, of 68. 
Dating the first length, or 1708 years, at the former, and 
we are brought exactly to July 4th, 1776 ; and, dating 
the latter at the 239th day, we are also brought to 
July 4th, 1776. 



SECTION III. 
Thirteen Hundred and Thirty-Five Days, 

If to 1335 we add Sabbatic, and then Sabbath time, 
we shall have 1780 years. Then 360 stands for 366 
civil years ; 1780 will stand for 1809f . Now, if this be 
dated from the attack and burning of the city, or 68, 
A. D., 239 days, we are carried down to A. D. 1878, and 
to the 117th day. At the close of these days, the scat- 
tering of the power of the Christians was to be entirely 
completed, so that the governments of Europe will be 



THE DISCOVERY. 467 



changed into a Christian democracy by that year. The 
last end of the three and a half times will also close with 
them, as the 1290 and 1335 days are but an interpreta- 
tion of the three and a half times of the Gentiles. 



SECTION IV. 
Forty-Two Months. 

Revelation xi., xiii. This period is said to be the 
length of time the Gentiles should tread the holy city 
under foot, and the time during which the beast with the 
wounded head was to continue. These months are plainly 
an abbreviated year of months, for their very number in- 
dicates this fact. If we add to these Sabbatic time, we 
have 49 months, and if we add other sacred time, or 
3 months, we have 52 months. 

First Interpretation. — If we estimate the 52 months 
as consisting of four weeks, or 28 days each, we shall 
have 1456 days or years. Then, esteeming these as rep- 
resenting years of 364 days each, and multiplying them 
by this sum, we have 529,984 days. 

Second Interpretation. — If the months be supposed 
to consist of 30 days each, we shall have 42 X 30=1260 
days, and 49 X 30=1470 days ; and 52 X 30=1560 days. 

Then, as 70 weeks equal 483 years 250 days, 1470 
days, or 210 weeks, will equal 1451 years and 17 days, 
or 529,984 days. And, as 70=411 f, and as this equals 
151,424 days, then 1260 days, or 180 weeks, will equal 
1243 years 277 days. And, as 70 weeks equal 490 
years, and as 490 equal 176,661-J- days, then 1560 will 
equal 562,432 days, or 1539 years and 312 days. 

Third Interpretation. — As in the interpretation of 
the 70 weeks, we saw that 7 weeks were equal to an addi- 
tional value of 1^ weeks, then 42 months will equal 48£f . 



468 THE DISCOVERY. 



Now, multiplying this sum by 30 days, the number of days 
in a month, and we have 1451 years and one week. 

Fourth Interpretation. — As 132,496 days are a year 
of years, or 364X364, the one month will equal one 
twelfth of this value, or 11,041^- days. If, now, we add 
Sabbatic time to the 42 months, or one seventh of 42 to 
itself, we shall have 48 months ; then multiplying 48 
months by 11,041^- days, and we again have 529,984 days. 

The time when the spiritual Gentiles began to tread 
down the true church of God, and the time when the 
beast with the wounded head received a seat from the 
dragon was, unquestionably, at the union of church and 
state. This union had two great epochs ; the first begins 
a-t the session of the first Nicene Council, June 19th, 
325 ; and the second was at the reorganization of Roman 
law, between A. D. 529, and 534. Now, in 529.984 
days after this union began to exist, it was to begin to 
cease ; and, as from this 19th of June, 325, to 4th of 
July, 1776, was just exactly 529,984 days, and as on 
that day church and state union did begin to cease, on a 
most tremendous scale, at the declaration of American 
independence, it is inevitably true that the rise of the 
United States was looked to, by prophecy, as the great 
beginning of the cessation of spiritual and, also, of po- 
litical despotism. This last must be true, because polit- 
ical despotism can not exist without spiritual despotism 
of some kind, as its great coadjutor. If, now, we sub- 
tract 1243 years and 277 days from July 4th, or 1776 
and 186 days, we are carried back to the last day of 
September, or first of October, 532. And as consum- 
mation of church and state union was between 529 and 
534, it seems that 532 is the date, or epoch, at which 
prophecy begins the 42 months. Again ; as 42 months 
equal 1539 years and 312 days, if we date them at June 
19th, 325, we are carried forward to the 27th of April, 



THE DISCOVERT. 469 



1865. As we could identify but two spiritual fulfill- 
ments of the 70 weeks, this giving three values to the 
42 months is purely analogical, and can not be relied 
upon. It seems to us, the present empire church of 
Europe must fall before that time, though, possibly, it 
may be later. There are some modes of computation, 
that bring the time to 1861 or 2, but they are not 
endorsed by past fulfillment. 



SECTION V. 
Three and a Half Times— 1243, 1451, 1708, 1810. 
The word time is used as a prophetic measure of years 
in the seventh and twelfth chapters of Daniel, and in 
the twelfth chapter of Revelation ; it is synonymous 
with the term year, as we find by reference to Daniel 
iv. 16. As it is used by the symbolic prophets, in prefer- 
ence to the term year, there must be some reason for it, 
and that reason consists in the peculiarity of the year it 
represents. We saw that the seventy weeks represented 
seven kinds of year, as 360, 411? , 420, 430, 480, 490, 
and 520 years. Now, these 3J times must coincide with 
one of these kinds of years. Indeed, it seems, that there 
are four classes of great years of years : First, the day 
year of years, consisting of 360 years, represented by 
days ; second, the week year of years, represented by 52 
weeks of years ; third, the month year of years, or 42 
months; and the year year of years, or 360 years X360 
years. Now, before fulfillment of the three and a half 
times transpires, it is impossible to determine with cer- 
tainty what kind was intended by the prophet ; but, when 
a fulfillment of them is seen in part, the whole fulfillment 
is easily calculated. We shall now take up these times, 
and give a twice-doubled interpretation of them. It is 
obvious, that as the seventy weeks had a twice dovHevl 



470 THE DISCOVERY. 



exposition, and that, as one pair of these applied to the 
civil department of Israel, and the other to the spiritual, 
so, also, these times may be interpreted. In the seventh 
chapter of Daniel, and in the twelfth of Revelation, the 
times are plainly applicable to spiritual matters ; and in 
the twelfth of Daniel, they refer to civil matters prima- 
rily. As the spiritual lengths of the seventy weeks 
differ from civil time, so will the lengths of times also 
differ. We shall first interpret their spiritual lengths. 

Paragraph L 

SPIRITUAL LENGTH OF THE TIMES. 

1. 360 being one form of the symbolic times, or years 
of years, if we multiply it by 3i, we have 1260 years. 
If to this we add Sabbatic time, or one seventh, we shall 
have 1440. Then, as 360=132,496 days, or 364X364, 
1440 will equal 529,984 days, or 1451 years and 17 days. 

2. As 411$ are another form of symbolic year, if we 
multiply this by 3^, we again have 1440. Then, as 
360=132,496, 1440 will equal 529,984 days. 

3. As 420 is another form of 70 w r eeks, or a time, and 
as this is equal to 151,424 days, or 132,496 plus one 
seventh of it, and as 3^ times 420=1470, then 1470 
will equal again 1451 years 17 days. 

4. As 364 years are a time, or year of years, if we 
add Sabbatic time to it, we have 416. Then, multiply- 
ing this sum by 3^, we shall have 1456 years. Then, 
multiplying this siam by 364 days, the number in the 
sacred year, we have 529,984 days, or 1451 years and 
17 days. In the same way we may deduce 1243 years 
and 277 days, as the value of the 3^ times. 

Now, as the little horn, or empire church in Europe, 
was to domineer over the church 529,984 days, and 
for 1243 years and 277 days, and as this domination 
ceased, in part, at the United States, these days must 



THE DISCOVERT. 471 



jnd there. Now, as this domination began on the 
19th of June, 325, and as from that time to the 4th of 
July, 1776, was exactly 529,984 days, it is evident that 
here is a fulfillment, shown on a great scale, in part, and 
that a part remains yet to be realized. 

Again ; as the three and a half times of the woman in 
the wilderness, began also at the same date, her time of 
deliverance, also, began to end where the 1451 years 
ended; that is, at the rise of our country, July 4th, 1776. 

Paragraph II 

SECULAR LENGTHS OF THE THREE AND A HALF TIMES. 

First Length. — 1. As 70 weeks, or 490 years, are a 
year of years, or a time, 3| times, this equal 1715 years. 
Then, as 490 equals 488~year, 1715 will equal 1708. 
490 is equal to 488, because 360 equals 366, and as by 
consequence, 480 will equal 488, and 480 and 490 are 
equal to each other. 

2. 480X31=1680. Then, as 360=366, 1680 will 
equal 1708 years. 

Second Length. — 1. Seventy weeks are equal to 520 
years, and 520, multiplied by 31, equals 1820. Now, 
multiply this by 2, and divide by 366, and we have 
1810 years and 20 days. The reason for this is, that 2 
is the difference between a year of 364 parts, and one of 
366 ; and the 1820 years are years of 364 days long, 
and these are to be reduced to years of 366 days. We 
have an example of the propriety of this mode of reduc- 
tion in the 70 weeks. There it was seen, that by adding 
Sabbath time to 520, we had 606§ years, and multiply- 
ing it by 2, and dividing by 366, we obtained 603 years 
and 128| days. Indeed, if we multiply this by 3, we 
obtain 1810 years and 20 days. 

2. We saw that the 70 weeks were just equal to 603| 
years, by the addition of Sabbath time. Now, if we 



472 THE DISCOVERY. 



subtract Sabbath time from it, we have 517^ years as 
the length of a " time." Then multiplying this sum by 
3j, we have just 1810 years, or 1810 years and 20 
days. These times are evidently to be dated, according 
to Daniel xii., at the overthrow of Judea by the .Romans. 
They will, therefore, naturally begin at the last passover, 
and the last daily sacrifice. Now, the last daily sacrifice 
was on the 17th of Panemus, or 189th day of A. D. 68, 
and just 1708 years after that date, exactly, a Christian 
nationality arose, answering to the Israel restored de- 
scribed by the literal prophets. From A. D. 68, and 
189th day, to July 4th, 1776, was exactly 1708 years. 
So that the three and a half times began to be fulfilled at 
that point. Again ; if we date the other length of the 
times at the last passover, or 97th day of A. D. 68, we 
are carried down to A. D. 1878, and 117th day. 



SECTION VI. 
Twenty-three Hundred Evening Mornings. 

Paragraph /. 

THE EPOCHS OP THEIR BEGINNING AND ENDING. 

Daniel viii. " How long shall be the vision concern- 
ing the daily sacrifice, and the transgression of deso- 
lation, to give both the sanctuary and the host to be 
trodden under foot ? And he said unto me, Unto 
two thousand and three hundred morning evenings, then 
shall the sanctuary be cleansed." 

11 And the vision of the evening and the morning 
which was told, is true ; wherefore shut thou up the vis- 
ion : for it shall be for many days." " By him the place 
of his sanctuary was cast down ; and an host was given 
him against the daily sacrifice, by reason of transgres- 
sion." "And shall destroy the mignty and the holy 



THE DISCOVERY. 473 



people." This prophecy is found in one of the four 
prophetic histories of the world related by Daniel. Ac- 
companied with the application of it, by Christ, to the 
destruction of the temple, and the long captivity of his 
people and the Jews, together with its literal fulfillment 
in these events, its meaning can not be mistaken. The 
casting down of the sanctuary is synonymous with the 
burning of the temple, and the taking away of the 
daily sacrifice, with the cessation of national wor- 
ship ; but in speaking of the treading of the- sanctuary 
and the host under foot for many days, the reference is 
plainly to the long humiliation of the two departments of 
the nationality of God's Israel. The sanctuary and the 
host are metonymic figures for the Hebrew church and 
state ; the sanctuary signifies the church, and the host 
the commonwealth of Israel. The cleaning of the sanc- 
tuary at the end of the 2300 days, represents the removal 
of the desolator that polluted it ; and can not refer to the 
temple as a house, because it does not exist, and no men- 
tion is made of its rebuilding ; but a cleansing of some- 
thing, still in being, is mentioned, and, therefore, it must 
signify the true system of divine worship, purified from 
the control of secular authority ; in other words, a free 
church. The 2300 morning evenings are rendered in 
two ways by our translators, one of which is the above, 
and the other is by the term days. But the former is 
the literal meaning of the passage, and the latter is 
more of an inferential character. The daily sacrifice, 
mentioned so often, became a real measure of Hebrew 
time, as it never ceased ; and, for the same reason, the 
double sacrifice on each Sabbath, and the hebdomadal sac- 
rifice every two months, conjoined with the daily, made 
their aggregate number a most accurate reed for the 
measurement of solar time. It required two lambs to 
constitute one sacrifice, or to equal one day ; for one was 
40 



474 THE DISCOVERY. 



sacrificed in the morning, and the other in the evening ; 
and on every Sabbath they killed four lambs ; and at the 
beginning of every month seven more were added ; and 
the year, according to Moses, (says Calmet) was just 12 
months, and contained 52 Sabbaths ; and, as two lambs 
made but one sacrifice, there were 52 and 42, or 94, more 
sacrifices than there were days in a year. 

It would be an endless task to review all the fanciful 
expositions given to these days. Those who fix upon 
606 as the epoch from whence the 1260 days are to begin, 
are brought down to 1866 ; and they subtract this from 
2400 days, the reading of the seventy, and are thus car- 
ried back to the third year of Cyrus, when, instead of 
destruction to Israel and the temple, we find them just 
rising from ruin. Deserting this period, therefore, they 
seek to prove that 2300 days is an improper rendering 
of the passage, and follow the reading of Jerome, or 
2200 days, and this brings them to A. O. 334. But 
this, though the epoch of Alexander, is not an epoch of 
the destruction of Jerusalem and the casting down of the 
sanctuary, and, therefore, it is utterly impossible to date 
these days at 334, A. O. It is very remarkable, that 
expositors should not here have seen, and given up their 
error, after such plain disagreement between their epochs 
and that so plainly stated by scripture. If they subtract 
1866 from 2300, they are as deep in trouble as ever ; for 
that lands them at 434, A. C, at which time the sanctu- 
ary and the host still stood in glorious majesty. Yet all 
affirm that the 2300 and the 1260 days ended together, 
in the freedom of Israel, and in this they are plainly sus- 
tained by the text. There is not the least agreement 
between these expositions and the prophecy : the epochs 
they choose for beginning the days, is one directly at 
variance with the prophecy, and the facts which fulfilled 
it. Nothing can be plainer to mankind, since the fall of 



THE DISCOVERY. 475 



Jerusalem, than that the prophecy and the 2300 days 
are pinned down to that epoch as strongly as language 
can convey meaning, without mentioning names and 
times right out, in full and minute detail. No fall of 
Jerusalem and a long captivity ever occurred after the 
prophecy, but the one in A. D. 68 ; and the fall and cap- 
tivity were to continue from that period, says the angel, 
for 2300 mornings and evenings. To begin the days 
then, before the captivity and casting dowm of the sanc- 
tuary, is flatly to contradict the angel, who says they 
begin there. Another mode of interpreting the prophecy, 
is that adopted by the book of Maccabees, w 7 hich refers 
the days to the profanation of the temple by Epiphanes. 
But while some men agree with it, it is so obvious that 
this profanation does not coincide with any two features 
of the prophecy, that the exposition must be considered 
an extravagance ; for, when a prophecy is fulfilled, it 
coincides with history in all points, with exactitude ; 
which was not the case, in that simple pollution of the 
altar and temple. 

It being agreed on all sides, that the three and a half 
times and 2300 days must end together, and the scrip- 
tures equally as clearly placing their beginnings together, 
it follows, inexorably, that they are of equal lengths when 
reduced to solar time, and if three and a half limes and 
1290 days equal 1708 years, and refer to the restoration 
of a free church and Christian or Hebrew commonwealth, 
the 2300 morning evenings must equal 1708 years also. 

Paragraph II 

THE EXPO SITION. 

Having seen that the daily sacrifice, from its nature 
and associations, was a measure of Hebrew time, and 
that it is so used by the angel, and that 2300 morning 
evenings are equal to 1290 and 1260 days, and that 



476 THE DISCOVERY. 



there were 188 more lambs, or 94 more daily sacrifices 
than there were days in the year, we must subtract this 
difference from the 2300 days, and the result will in 
solar time (taking a day as a year, as hitherto,) be equal 
to that of the three and a half times, &c. 

The reduction 2300x94=186,796,800,000 tenth sec- 
onds, and divided by a solar year, or 315,569,277 tenth 
seconds, equals 591 years, 343 days, 8 minutes, 49 T 3 n 
seconds. Subtracting this sum from 2300, and consider- 
ing these 2300 as years of 343 days, and we have 1708 
years remainder ; or, considering them as solar years, 
and we have 1708 years and 22 days. Dating one of 
these at the 189th day of 68 A. D., or at the cessation 
of the daily sacrifice, and w T e have 1776, July 4th ; and 
subtracting the other from July 4th, or 1776 and 189th 
day, we are carried back to 68, A. D., 167th day, or to the 
month Sivan, when the great mount was built around 
the city, which wrought its destruction. These days 
have another interpretation, which ends between this 
and 1878, or about 1861—5. 



• SECTION VII. 

Fall and Rise of the "Western Empire — One Third of a Day 
and One Third of a Night. 

These are predicted in the eighth chapter Revelation, 
and under the fourth trumpet. The fall of the Westeri? 
empire, was to continue for one third of a day and on^ 
third of a night, or for two thirds of a symbolic day 
According to the analogy of symbols, this may represei? 
a year, and that year may again represent a year oi 
years. Now, as a year of years is equal to 488 years 
two thirds of this will equal 325i years. Now, the fa* 
of the Western empire, under Augustus, took place 
some time between 470 and 476. Mr. Gibbon says the 



THE DISCOVERY. 47T 



date is uncertain. We, however, know that it was 
restored, and that Charlemagne was crowned at Rome, 
on Christmas day, 799. Subtract, therefore, 325J from 
this, and we are carried back to 474, and to the latter 
part of the year. 

SECTION VIII. 
Five Months — Duration of the Saracenic Invasions. 
" Their power was to hurt men five months." The 
attacks of the Saracens upon the Roman empire, are to 
be dated after the death of Mahomet, in 532 or 3. Now, 
as 42 months equal three and a half times, or 1708 years, 
then 5 months equal 203£ years. Dating this at 632-J, 
and we are brought down to 835 or 6. Again, as 42 
months equal 1810 years, 5 months equal 215f years, 
and this lands us in 849. At this epoch, the Saracens 
were defeated in their invasion of Italy ; and this was the 
last of their disturbance of the Roman territories. The 
great difficulty of obtaining correct dates in Saracenic 
history, prevents great accuracy in fulfillment being 
seen. The five months may have three other lengths : 
one of about 183 years, another of 172, and another of 
148 years. 

SECTION IX. 
Day — Hour — Month — Year. 
Duration of Turkey. — "An hour and a day, and a 
month and a year, to slay the third part of men." This 
sum makes 391^ days. And, as 360=488, 391^=530 
years and 29 days. Mr. Gibbon dates the true epoch of 
the Turkish empire in 1299 and 1326. He says, " It 
was on the 27th of July, in the year 1299, A. 13., that 
Othman first invaded the territory of Nicomedia ; and 
the singular accuracy of the date seems to disclose some 



478 THE DISCOVERY. 



foresight of the rapid and destructive growth of the mon 
ster." The conquest of Brusa, which became the capi- 
tal in 1326, is, possibly, an epoch at which to date the 
day, month, and year. The first attack of the power on 
the east, would seem the most proper epoch at which to 
begin. If we date on the 27th July, 1299, we are car- 
ried down to September, 1829. It was in this month, 
on the 14th day, that the treaty of Adrianople w T as 
made, which resulted in the loss of a great portion of the 
empire. Greece was fully separated from it, and much, 
atso, was ceded to Russia, and the destruction of Turkey 
fully began. If we date the 530 years at the establish- 
ment of the capital at Brusa, about 1324, 5, or 6, we are 
brought to A. D. 1855, 6, or 7 ; otherwise, to 1861. But 
another length of the day, month, and year, is also 
found. Thus, if 42 months equal 1810 years, 391 years 
will equal 551 years and 271 days. Dating these in 
1297, July 27th, and we are carried forward to 1861. 
Much discrepancy exists among historians, as to the time 
when Brusa became the capital of Turkey, some placing 
it as late as 1328, and others as early as 1298. The fall 
of Turkey is certain, but the time is uncertain, though it 
can hardly be placed bevond 1861. 



SECTION X. 
Synopsis of Days, Months, and Times. 

1. The 1260 days, 42 months, and spiritual 3£ times, 
are equal to 1451 years and 17 days, and, also, to 1243 
years and 277 days. They measure the duration of 
church and state union, from June 19th, 325, and from 
532, October 1st,' and ended the 4th of July, 1776, when 
church and state union began to cease, on a most exten- 
sive scale. The end of this union is not complete, nor 



THE DISCOVERY. 479 



will it be till the end of the Greek church and Russia. 
The Roman, and, perhaps, the English church, will fall 
before Russia does. The period is, doubtless, very close 
at hand, but we can not be certain in what year ; yet we 
may look for it soon. 

2. The secular three and a half times are equal 
to 1810 years and also to 1810 years and 20 days; 
and, also, to 1708 years. Dating these severally, at 
the last passover, 14th of Kisan, or 97th day of 
A. D. 68, and the first victory over the Jews or 117th, 
or 120th, and the 17th of Panemus, or 189th day, when 
the daily sacrifice ceased, and we are carried forward 
to the 4th day of July, 1776, and the 117th day of 
A.D. 1878. 

3. The 1290 days are equal to 1708 years, and, also, 
1707 years 314 days. Dating one of these on the 8th 
of Elul, or 239th day of 68, A. D., and the other, at 
the 189th day, or 17th of Panemus, and we are brought 
down to the 4th of July, 1776. 

4. The 1335 days are equal to 1809 years and 244 
days. Dating these from the setting up of the desola- 
tor, on the 8th of Elul, or the day of the burning of Je- 
rusalem, or the 239th clay of A. D. 68, and we are car- 
ried down to the 117th day of 1878. Thus, do the 3£ 
times, and 1290, and 1335 days, end in the very same 
years, and on the very same days in those years. Within 
twenty-six years, then, from the date we are writing, the 
most awful tragedies ever imagined will be realized by 
the world ! The scene is too vast and terrible to dwell 
upon; its realization will be enough, without any 
description. 



480 THE DISCOVERY. 



CONCLUSION. 



We have, in this discovery, shown the following 
things : 

First. That the seventy weeks, nor any other symbolic 
period, were ever correctly interpreted. 

Secondly. We proved, positively, that the weeks were 
abbreviated, or consisted of secular time, to which sacred 
time was to be added, to obtain their full value. 

Thirdly. We showed, in four different ways, that by 
a four-fold method of adding sacred time to the seven- 
fold forms of the seventy weeks, that they coincided 
with history, in a four-fold way. 

Fourthly. The showing of these fulfillments, not only 
demonstrates that the prophecy was fulfilled, with amaz- 
ing accuracy, but it also, demonstrates the correctness of 
our theory, with mathematical precision. 

Having, therefore, a key to the interpretation of sym- 
bolic weeks, we were possessed with a key to symbolic 
months, and days, and years. This key has unlocked 
for us all the symbolic prophecies, with wonderful 
exactness. 

Thank God, that we have succeeded in this mighty 
work ! "It was good for me to draw near to God ; I 
have put my trust in the Lord, that I may declare HI 
thy work." 



THE END. 



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600 pages each, containing the prefaces of Kollin and the 
" History of the Arts at i Sciences of the Ancients, which 
have been omitted in mcst American editions. " — Spring- 
field Republic. 



" The work is too well known, and has too long been a 
favorite, to require any commendation from us. Though 
in some matters more recent investigations have led to 
conclusions different from those of the Author, yet his 
general accuracy is un questionable. ' , — -West. Chris. Adv. 



APPLEGATE & CO.'S PUBLICATIONS. 

THE SPECTATOR. 

1 to!, royal 8vo, 750 pages, with a portrait of Addi- 
son. Plain and embossed gilt. 

The numerous calls for a complete and cheap edition of 
this valuable work, have induced us to newly stereotype ii, 
in this form, corresponding in style and price with our 
other books. Its thorough revisions have been committed 
to competent hands, and will be found complete. 

From tJie Central Christian Herald. 

" One hundred and forty years ago, when there were 
no daily newspapers nor periodicals, nor cheap fictions for 
the people, the Spectator had a daily circulation in Eng- 
land. It was witty, pithy, tasteful, and at times vigorous, 
and lashed the vices and follies of the age, and inculcated 
many useful lessons which would have been disregarded 
from more serious sources. It was widely popular. It 
contains some very excellent writing, not in the spasmodic, 
moon-struck style of the fine writing of the present day, 
but in a free, graceful and flowing manner. It used to be 
considered essential to a good style and a knowledge of 
Belles-Lettres to have studied the Spectator, and we are 
certain our age is not wise in the selection of some of 
the substitutes which are used in its stead. It should yet 
be a parlor volume, which should be read with great profit. 

" But we do not design to criticise the book, but have 
prefixed these few facts for the information of our readers 
to a notice of a new edition of the work by Messrs. Apple- 
gate & Co. It is entirely of Cincinnati manufacture, and 
is in a style very creditable to the enterprising house 
which has brought it out." 



From the Cincinnati Commercial. 
" Applegate & Co., 43 Main street, have just published, 
in a handsome octavo volume of 750 pages, one of tha 
very best classics in our language. It would be super- 
fluous at this day to write a line in commendation of thii 
work. The writings of Addison are imperishable, and 
will continue to charm youth and age while language lasts.** 



APPLEGATE & GO'S PUBLICATIONS. 

PLUTARCH'S LIVES. 

With Historical and Critical Notes, and a Life of Plu- 
tarch. Illustrated with a portrait. Plain and embossed 
gilt. 

This edition has been carefully revised and corrected, 
and is printed upon entirely new plates, stereotyped by 
ourselves, to correspond with our library edition of Dick's 
Works, &c. 

From the Nashville and Louisville Christian Advocate. 
" Plutarch's Lives. — This great work, to which has 
long since been awarded the first honors of literatute, is 
now published complete in one volume by Messrs. Apple- 
gate & Co., of Cinch- nati, and offered at so low a price as 
to place it within the reach of all. This is a desideratum, 
especially in this age of 'many books.' Next in impor- 
tance to a thorough knowledge of history, and in many 
respects fully equal to it, is the study of well authenti- 
cated biography. For this valuable purpose, we know of 
no work extant superior to the fifty lives of Plutarch. It 
is a rare magazine of literary and biographical knowledge. 
The eminent men whose lives compose this work, consti- 
tute almost the entire of that galaxy of greatness and 
brightness, which stretches across the horizon of the dis- 
tant past, and casts upon the present time a mild and 
steady luster. Many of them are among the most illus- 
trious of the earth." 



From the Ladies* Repository. 
"It is a better piece of property for a young man to 
own, than an eighty acre lot in the Mississippi Valley, or 
many hundred dollars in current money. We would 
rather leave it as a legacy to a son, had we to make the 
choice, than any moderate amount of property, if we were 
certain he would read it ; and, we are bound to add, that, 
were we now going to purchase a copy, this edition would 
have the preference over every other of which we have 
any knowledge." 



APPLEGATE & CO.'S PUBLICATIONS. 

MOSHEIM'S CHURCH HISTORY, 

Ancient and Modern, from the birth of Christ to the 
Eighteenth Century, in which the Rise, Progress, and Varia- 
tions of Church Power are considered in their connection 
with the state of Learning and Philosophy ; and the Politi- 
cal History of Europe during that period, continued up to 
the present time, by Charles Coote, LL. D. 806 pages, 
1 vol., quarto, spring back, marble edge. 



From the Masonic Review. 

This great standard history of the Church from the birth of 
Christ, lias just been issued in a new dress by the extensive pub- 
lishing house of Applegate & Co. Nothing need be said by us 
in relation to the merits or reliability of Mosheim's History : it 
has long borne the approving seal of the Protestant world. It 
has become a standard work, and no public or private library is 
complete without it ; nor can an individual be well posted in the 
history of the Christian Church for eighteen hundred years, 
without having carefully studied Mosheim, "We wish, however, 
particularly to recommend the present edition. The pages are 
in large double columns ; the type is large and very distinct, and 
the printing is admirable, on fine white paper. It is really a 
pleasure to read such print, and we recommend our friends to 
purchase this edition of this indispensable work. 



From the Telescope, Dayton, O. 

This work has been placed upon our table by the gentlemanly 
and enterprising publishers, and we are glad of an opportunity 
to introduce so beautiful an edition of this standard Church his- 
tory to our readers. The work is printed on beautiful white 

aper, clear large type, and is bound in one handsome volume. 

To man ever sat down to read Mosheim in so pleasing a dress. 
What a treat is such an edition to one who has been studying 
this elegant work in small close print of other editions. 



B 



From Professor Wrightson. 

Whatever book has a tendency to add to our knowledge of 
God, or the character or conduct of his true worshipers, or that 
points out the errors and mistakes of former generations, must 
have an elevating, expanding, and purifying influence on the 
human mind. Such a work is Mosheim's Ecclesiastical History. 
Like " Rollin's History of the Ancients, " it is the standard, and 
is too well known to need a word of comment. 



APPLEGATE & CO.'S PUBLICATIONS. 

GATHERED TREASURES FROM THE MINES OF 
LITERATURE. 

Containing Tales, Sketches, Anecdotes, and Gems of Thought, 
Literary, Moral, Pleasing and Instructive. Illustrated with 
steel plates. 1 vol. octavo. Embossed. 

To furnish a volume of miscellaneous literature both pleasing 
and instructive, has been the object of the editor in compiling 
this work, as well to supply, to some extent, at least, the place 
that is now occupied by publications which few will deny are of 
a questionable moral tendency. 

It has been the intention to make this volume a suitable travel- 
ing and fireside companion, profitably engaging the leisure mo- 
ments of the former, and adding an additional charm to the 
cheerful glow of the latter ; to blend amusement with instruc- 
tion, pleasure with profit, and to present an extensive garden of 
vigorous and useful plants, and beautiful and fragrant flowers, 
among which, perchance, there may be a few of inferior worth, 
though none of utter inutility. While it is not exclusively a re- 
ligious work, yet it contains no article that may not be read by 
the most devoted Christian. 

From the Cincinnati Daily Times. 

This is certainly a book of rare merit, and well calculated for 
a rapid and general circulation. Its contents present an exten- 
sive variety of subjects, and these not only carefully but judi- 
ciously selected, and arranged in appropriate departments. Its 
contents have been highly spoken of by men of distinguished 
literary acumen, both editors and ministers of various Christian 
denominations. We cheerfully recommend it. 



Gathered Treasures from the Mines of Literature. — " One 
of the most interesting everyday books ever published. Like the 
Spectator, it may be perused again and again, and yet afford 
something to interest and amuse the reader. Its varied and choice 
selections of whatever is beautiful or witty, startling or amus- 
ing, can not fail to afford rich enjoyment to minds of every char- 
acter, and a pleasant relaxation from more severe and vigorous 
reading." 

Gathered Treasures. — " A choice collection of short and in- 
teresting articles, comprising selections from the ablest authors. 
Unlike voluminous works, its varied selections afford amusement 
for a leisure moment, or entertainment for a winter evening. It 
is alike a companion for the railroad car, the library and parlor, 
and never fails to interest its reader." 



APPLEGATE & CO.'S PUBLICATIONS. 

NOTES ON THE TWENTY-FIVE ARTICLES OF RE 

LIGION, as received and taught by Methodists in the 

United States, 

In which the doctrines are carefully considered and 
supported by the testimony of the Holy Scriptures. By 
Rev. A. A. Jimeson, M. D. 12mo, embossed cloth. 

This book contains a clear exposition of the doctrines of 
the Articles, and of the errors against which the Articles 
were directed, written in a popular style, and divided into 
sections, for the purpose of presenting each doctrine and 
its opposite error in the most prominent manner. 

From Rev. John Miller. 
" It is a book for the Methodist and for the age — a re- 
ligious multum in parvo — combining sound theology with 
practical religion. It should be found in every Methodist 
family." 



From Rev. W. R. Babcock, Pastor of the Methodist Church in Si 
Louis, Missouri. 
"From our intimate acquaintance with the gifted and 
pious Author of these ' Notes/ we anticipate a rich intel- 
lectual feast, and an able defense of the Biblical origin of 
the doctrines of the Articles of Religion, as contained in 
the Discipline of the Methodist Church." 



" The laymen of the Methodist Church have long need- 
ed this work. Although we regard the Twenty-Five Ar- 
ticles as self-evident truths — the concentrated teachings of 
the Holy Bible, and the bulwark of the Protestant Faith 
— they are not sufficiently understood and comprehended 
by those professing to believe them. Dr. Jimeson has 
furnished us, in a condensed form and popular style, with 
a lucid exposition and triumphant defense of our faith, 
sustained and supported by history and the opinions of 
the Fathers, and adapted to the present wants of the 
Church." 



APPLEGATE <fe CO.'S PUBLICATIONS. 

METHODISM EXPLAINED AND DEFENDED. 

By Rev. John S. Ins kip. 12mo, embossed cloth. 

From the Herald and Journal. 

"We have read this book with no ordinary interest, 
and on the whole, rejoice in its appearance for several 
reasons — First, It is a concise and powerful defense of 
every essential feature of Methodism, now-a-days so much 
assailed by press and pulpit. Second, The general plan 
and character of the work are such, that it will be read 
and appreciated by the great masses of our people who 
are not familiar with more extended and elaborate works. 
Third, It is highly conservative and practical in its ten- 
dencies, and will eminently tend to create liberal views 
and mutual concession between the ministry and laity for 
the good of the whole — a feature in our economy never to 
be overlooked. Fourth, This work is not written to ad- 
vocate some local or neighborhood prejudice ; neither to 
confute some particular heresy or assault ; but its views 
are peculiarly denominational and comprehensive, indicat- 
ing the careful and wide observation of the author — free 
from bigotry and narrow prejudice.' p 



From the Springfield Republic. 
" We have read this new work of Rev. J. S. Inskip with 
great pleasure and profit. It in very truth explains and 
defends Methodism, and, as the introduction (written by 
another) says, « its pages cover nearly the whole field of 
controversy in regard to the polity of the Methodist 
Church, and present a clear and candid exposition of Me- 
thodism in a clear and systematic form, and highly argu- 
mentative style. It is a book for the times, and should be 
read by all who desire to become more intimately ac- 
quainted with the Methodist economy. It excels all other 
works of its class in the arrangement and judicious treat- 
ment of its subject/ It has evidently been written with 
great prudence and care in reference to the facts and evi- 
dences on which the arguments are predicated. This 
book will doubtless be of general service to the Church, 
and an instrument of great good." 



APPLEGATE <fe CO.'S PUBLICATIONS. 
PETERSON'S FAMILIAR SCIENCE; 

Or, the Scientific Explanation of Common Things. 

Edited by R. E. Peterson, Member of the Academy oi 
Natural Sciences, Philadelphia. 

From T. S. Arthur, Editor of the Home Gazette. 

"'Familiar Science, or the Scientific Explanation of 
Common Things/ is one of the most generally useful 
books that has lately been printed. This work, or a por- 
tion of it, came first from the pen of the Rev. Dr. Brewer, 
of Trinity Hall, Cambridge ; but, in the form it first ap- 
peared from the English press, it was not only unsuited to 
the American pupil, but very deficient in arrangement. 
These defects, the editor has sought to remedy. To give 
not only to the parent a ready means of answering inqui- 
ries, but to provide a good book for schools, is the object 
of this volume. About two thousand questions, on all 
subjects of general information, are answered in language 
so plain that all may understand it." 



From "Wm. S. Clavenger, Principal of Grammar School, PMla* 

"The pages of * Familiar Science' are its best recom- 
mendation. The common phenomena of life are treated 
of in a simple and intelligible manner, which renders it 
both pleasing and instructive. In the family circle, as a 
text book, it will form the basis of an hour's interesting 
conversation, and in the hands of the pupil, it will be a 
valuable aid in the acquisition of useful knowledge." 



From Wm. Roberts, Principal of Ringwold Scliool, Philadelphia. 

"Robert E. Peterson, Esq. — Dear Sir — I have been 
much gratified by an examination of your book, entitled 
' Familiar Science.' The cause of every day phenomena, 
such as evaporation, condensation, the formation of clouds, 
rain, dew, etc., are so familiarly explained, that all classes 
of persons may readily comprehend them, and I believe 
the book has only to be known to be appreciated by 
teachers." 



APPLEGATE & CO.'S PUBLICATIONS. 



SACRED LITERATURE OF THE LORD'S PRAYER. 

In which terms are defined, and the text carefully considered. 
12mo., cloth. 

',' This is a volume of rare excellence, written in the author's 
usual style of great beauty and elegance. It sparkles with gems 
of elevated thought, and abounds in the most happy illustrations 
of the great philosophical bearings of the several petitions of the 
Lord's Prayer, on the general system of Revealed Religion, while 
their philosophy is very forcibly applied to the various duties of 
practical Christianity. 

"The introductory chapter is a learned and patient research 
into the real origin and history of the use of this prayer, while 
the succeeding chapters can not fail both to instruct the head 
and improve the heart. We have not read a more interesting 
book for many years, and can most cordially recommend it to 
every lover of chaste theological literature." 

FARMER'S AND EMIGRANT'S BOOK. 

By Josiah T. Marshall, Author of "Emigrant's True Guide." 
12mo., cloth, 500 pages. 

The publishers are gratified that they are enabled to satisfy the 
universal demand for a volume which comprises a mass of su- 
perior material, derived from the most authentic sources and 
protracted research. 

The contents of the " Farmer's and Emigrant's Hand-Book " can 
be accurately known and duly estimated only by a recurrence to 
the Index of Subjects, which occupies tioerdy-four columns, com- 
prising about fifteen hundred different points of information 
respecting the management of a Farm, from the first purchase and 
clearing of the land to all its extensive details and departments. 
The necessary conveniences, the household economy, the care of 
ihe animals, the preservation of domestic health, the cultivation of 
fruits with the science and taste of the arborist, and the produc- 
tion of the most advantageous articles for sale, are all displayed 
in a plain, instructive, and most satisfactory manner; adapted 
peculiarly to the classes of citizens for whose use and benefit the 
work is specially designed. Besides a general outline of the 
Constitution, with the Naturalization and Pre-emption Laws of 
the United States, there is appended a Miscellany of 120 pages, 
including a rich variety of advice, hints, and rules, the stucfy and 
knowledge of which will unspeakably promote both the comfort 
and welfare of all who adopt and practice them. 

The publishers are assured that the commendations which the 
" Farmer's and Emigrant's Hand-Book " has received, are fully 
merited ; and they respectfully submit the work to Agriculturists, 
in the full conviction that the Farmer or the Emigrant, in any 
part of the country, will derive numberless blessings and im- 
provements from his acauaintance with Mr. Marshall's manual. 



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